The Sacred Effusion - Volume 2

The Sacred Effusion Volume 2

Reflections On Ziyarat ‘Ashura Of Sayyid Al-Shuhada Al-Husayn B. ‘Ali ('a)

A unique and original piece of research on the sacred supplication of Ziyarat Ashura of Imam Husayn ('a).
The reader will come to appreciate the core reality of the ziyarah being: "to deflect from other than the visited one". The reflections in this publication centre around this theme: if we truly intend Imam al-Husayn (as) then we must realize that he is the very epitome of Islam. The more we revive Islamic values individually and socially, the closer we come to Imam al-Husayn ('a) and therefore our ziyarat gains true meaning.

Link to the first volume: https://www.al-islam.org/sacred-effusion-volume-1-muhammad-m-khalfan  [4]

Get PDF [5] Get EPUB [6] Get MOBI [7]

Miscellaneous information: 

The Sacred Effusion Volume 2 Reflections On Ziyarat ‘Ashura Of Sayyid Al-Shuhada Al-Husayn B. ‘Ali ('a) Written by Shaykh Muhammad M Khalfan Foreword by Shaykh Khalil Jaffer British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library ISBN 978 1 9092850 6 4 Copyright © 2013 The World Federation of KSIMC Smashwords Edition Published by: The World Federation of Khoja Shi’a Ithna-Asheri Muslim Communities Registered Charity in the UK No. 282303 The World Federation is an NGO in Special Consultative Status with the Economic and Social Council (ECOSOC) of the United Nations Islamic Centre, Wood Lane, Stanmore, Middlesex, HA7 4LQ United Kingdom www.world-federation.org All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the publisher, except in the case of brief quotations quoted in articles or reviews.

Transliteration Table

The method of transliteration of Islamic terminology from the ‘Arabic language has been carried out according to the standard transliteration table mentioned below.

ء | ` |  | ض | ď
ا | A |  | ط | t
ب | B |  | ظ | ť
ت | T |  | ع | ‘
ث | Th |  | غ | gh
ج | J |  | ف | f
ح | H |  | ق | q
خ | Kh |  | ك | k
د | D |  | ل | l
ذ | Dh |  | م | m
ر | R |  | ن | n
ز | Z |  | و | w
س | S |  | ي | y
ش | Sh |  | ه | h
ص | S |  |  |
Long Vowels |  | Short Vowels |  |
ا | A |  | ـــَـــ | a
وَ | U |  | ـــُـــ | u
ي | I |  | ـــِـــ | i

(SwT) - Free from imperfections and Exalted is He

(S) - Prayers be upon him and his family

(‘aj) - May God hasten his reappearance

(‘a) - Peace be upon him, her or them

Humble Presentation

This nondescript humbly presents this work to Majma’ al-Nurayn

(Confluence of Lights of Nubuwwa and Wilaya),

Hadrat

Fatima al-Zahra (’a)

Muhammad M. Khalfan

Rajab al-Asamm 1430 AH [lunar]

Holy Proximity of Hadrat Ma’suma (‘a)

Qum al-Muqaddasah

Islamic Republic of Iran

Foreword

By Shaykh Khalil Jaffer

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

The book before you is the much anticipated second volume of The Sacred Effusion by Shaykh Muhammad Khalfan – an exposition (Sharh) on the Ziyarat ‘Ashura’. The first volume covered the opening lines of this poignant salutation to the grandson of Prophet Muhammad (S), Imam al- Husayn Ibn ‘Ali, the Master of all martyrs (Sayyid ash-Shuhada), peace be on him. It highlighted his lineage and emphasised his unique status as one of God’s proofs (Hujjah) over His creation. This second volume continues with the salutation (Ziyarah), now covering the verses that invoke God’s wrath on the oppressors of Imam al-Husayn (‘a).

The issues surrounding the ‘cursing’ of God’s enemies does not escape any Muslim and yet it is one of the most misunderstood concepts in Islam, even by Muslims themselves. The author has boldly approached the subject head-on and expertly removed any misunderstands that often result in the mistreatment of the subject. Rather than avoiding it, Shaykh Khalfan has embraced the subject matter, much to the benefit of the reader.

‘Why curse at all?’ one often hears even amongst the lovers and followers of Imam al-Husayn (‘a). ‘Why focus on the negative? Why not just send blessings (salawat) on the Messenger (S) and his Household (‘a) instead?

What is to be gotten out of being hateful?’ and so on. The root of all such remarks is ignorance of what La’n represents in Islam.

Perhaps because of the loose translation of La’n into English as ‘cursing’, most people simply equate it to being abusive, or a form to express hate at best; when, in fact, the latter is not La’n but rather Sabb. The Qur’an condemns Sabb as for example in the verse:

“Do not abuse (la tasubbu) those whom they invoke besides Allah, lest they should abuse (yasubbu) Allah out of hostility, without any knowledge …” (6:108).

La’n on the other hand is a form of prayer in the negative, asking God to remove His mercy from the undeserving. In reality it is for those who have already distanced themselves from God’s mercy. The prayer is only to show one’s loyalty and confirm one’s stance, thereby reaffirming one’s faith.

The importance of this disassociation goes beyond confirming that one has no inclination towards the values and ideals of the cursed. It also removes all traces of doubt and hypocrisy from the faithful (Mu’min)’s heart. For often a person may believe in what is good but may not disassociate from evil, which in turn leads him or her to be confused and to sit on the proverbial ‘fence’ when the two opposites clash.

Before the Battle of Jamal, a man named Harith Ibn Hawt came to the Commander of the Faithful ‘Ali Ibn Abi Talib (‘a) and said, ‘Do you believe I can ever imagine that the people of Jamal are in the wrong?’ He was perturbed and confused about where his loyalty should lie; after all, this was to be the first civil war in the Islamic community. Never before had Muslims fought their fellow Muslims. He loved Imam ‘Ali (‘a) but could not reconcile the killing of other fellow Muslims. Imam ‘Ali, peace be on him, replied, ‘O Harith! You have glanced below yourself but not above yourself, and so you have become confused. Certainly, you have not known the right (al-Haqq) and the wrong (al-Batil), so that you can recognise the righteous and the unrighteous!’ To which Harith replied, ‘In that case, I shall withdraw along with Sa’d Ibn Malik and ‘Abd Allah Ibn ‘Umar.’ Imam ‘Ali (‘a) again remarked, ‘Indeed, Sa’d and ‘Umar, have neither sided with right nor forsaken wrong!’1

If asking God to curse transgressors is wrong then how would we explain the numerous verses in which God Himself invokes His La’n on those who are such?2

It is easy to stand with those in the right – even a tyrant claims to do so. La’n, however, also clarifies whom we stand against. This requires courage as it is easier to ignore such matters and to remain silent. It is perhaps for this reason that when Imam Ja’far al-Sadiq (‘a) was asked about love (al- Hubb) and hate (al-Bughd), and whether they were a part of faith (Iman) and had any role to play in it, he replied with the rhetorical question, ‘Is faith (Iman) anything but love and hate? ...’3 Of course, by ‘love and hate’ he meant association with the righteous and disavowal from the unrighteous for the sake of God, and not personal love and hate for selfish reasons.

To put it differently, when all is said and done, it is not our speech, actions or even thoughts that matter, but where our hearts truly lie. This may remain eluded even from ourselves until we are asked to state our disavowal of the wrongdoers and invoke God’s wrath on them. Without revealing this other side of our faith, we can never be sure of where we stand.

A root cause of why many Muslims today are so opposed to condemning the oppressive monarchies of the Umayyads and Abbasids, that committed innumerable acts of tyranny against the Household (Ahl al-Bayt) (‘a) of the Prophet (S) and other innocent Muslims, is the generation-spanning indoctrination by these very oppressors and their agents to ‘only focus on the positives’ and ignore injustices committed by the ‘pious predecessors’, justifying it as ‘history that only God can judge and resolve’. The result of this today is that some so-called Muslims still regard the drunk debauchee and murderer of Imam al-Husayn (‘a), Yazid Ibn Mu’awiya (may Allah’s curse be on him), to be worthy of the title ‘commander of the faithful’ (Amir al-Mu’minin).

It worked well for the Umayyads to teach people to ignore wrong and only focus on right and create an atmosphere of infallibility for all who ruled as ‘caliphs of God’:

عن سفيان بن عيينة عن أبي عبد اللّٰه (ع) قال إن بني أميَّة أطلقوا للناس تعليم الإيمان ولم يطلقوا تعليم الشرك لكي إذا حملوهم عليه لم يعرفوه

Sufyan Ibn ‘Uyaynah reports from Imam Ja’far al-Sadiq (‘a) who said, ‘The Umayyads allowed people to teach (matters of) faith (al-Iman) but did not permit teaching about polytheism (ash-shirk) so that when they (the Umayyads) would impose it on them (the people) would not recognise it.’4

This trend continues to this day. Nations claiming to be the custodians of Islam will speak at length on the unity of God (Tawhid) but ignore and even refuse to speak of the enemies of Tawhid from whom they take help and support. Our position could be comparable to this if we on one hand claim to love the Household (Ahl al-Bayt) (‘a) of the Prophet (S), but on the other hand take exception to cursing their enemies.

Let us consider the opposite: to acknowledge whom we disassociate from and to declare this with firm faith can save us from eternal damnation even at the very last moments of our lives. Hurr Ibn Yazid al-Riyahi and Zuhayr Ibn al-Qayn are radiating examples of this in Karbala, when they joined Imam al-Husayn (‘a) and attained the ranks of the loftiest, despite their previous opposition to him.

Besides all of this, if the philosophy of La’n is understood, it can also be soul-purifying and can nurture spiritual growth. I cannot put this better than the esteemed author (in his preface to this volume):

When we invoke curses, for example, is our aim a reflection of our narrow- minded personal rancour or a reflection of the innate human concern of dispelling harm from a nation whose purpose is to progress and soar towards the heights of perfection? When we detach ourselves from the fundamental oppressors of our sacred religion, are we detaching ourselves from innocent extensions of our species, or keeping away from the roots of imperfection and human destruction?

In other words, it is only by professing words such as those in the Ziyarat ‘Ashura that one can gain a level of certainty that if one was in place of those he curses, he or she would have acted otherwise.

In conclusion, I would like to stress once again: how we express La’n must reflect all the aspects mentioned above. It must be done as a stand for truth rather than an emotional expression aimed at antagonising others. The latter is not what the Ahl al-Bayt (‘a) would want nor will it drive people to their door and arouse in them a curiosity to know more about the Prophet (S)’s sacred Household.

Concluding Remarks

Neither the venerable Shaykh Muhammad Mahmud Khalfan nor his writings need an introduction. But I would like to stress that I cannot think of a better scholar who could have undertaken the task of writing this exposition. Not only because of the dear Shaykh’s inimitable style of writing but also because of his unique ability to dissect words and bring out new and fresh perspectives from their etymology.

Such works - with expert analysis and insights composed originally in English - are much needed in the Shi’a Muslim world today, as they usually tend to exist only in Arabic and other Eastern Islamic languages such as Farsi, which, when translated into English, often hold no appeal to a western audience due to their characteristic verbosity, or because they use examples and analogies that Western readers find it difficult to relate to. The value and worth of this work is such that it would not surprise me if this title will, in the near future inshaAllah, be rendered into Arabic and other Islamic languages from which translations normally originate.

Supplications and salutations are often simply seen as pious expressions to be used within Islamic rituals; but one who takes the time to patiently reflect on them and analyse them (as the author has done in this work) will be pleasantly surprised at the wealth of Islamic theological, social and even philosophical and metaphysical concepts to be found within them. These concepts are often more lucid and more reliable than traditional reports in other sources whose chains of transmission may not be easy to authenticate.

I beseech the Almighty One besides Whom there is none, to always cause us to abide in all the good that He has caused Muhammad (S) and the progeny (Aal) of Muhammad (‘a) to abide in and to keep us away from all ill that He has kept Muhammad (S) and the progeny (Aal) of Muhammad, the Ahl Al-Bayt (‘a) away from; and that this work may become a spiritual treasure trove, a source of mercy and a shade for the author on the Day when there is no shade except that of Allah, the Almighty and Exalted Lord, Amen.

Shaykh Khalil Jaffer

Toronto, Canada

15th Muharram 1433 AH / 11th December 2011

1. Nahj al-Balaghah, aphorism 272.

2. See for example, Qur’an: 2:89, 2:161, 3:61, 3:87, 7:44, 11:18, 24:7.

3. Al-Kafi, v.2, p. 125, h. 5.

4. Al-Kafi, v.2, p. 416, h. 1. Note: Polytheism (ash-shirk) is the greatest form of injustice. See the following Verse of the Holy Qur’an:
“And when Luqman said to his son while he admonished him: O my son! do not associate aught with Allah; most surely polytheism is a grievous iniquity” (31:13).

Preface

By Shaykh Muhammad M Khalfan

Ziyarat ‘Ashura’ is a sacred effusion and Divine banquet (ma’dubah ilahiyyah) for every human being who naturally yearns to reunite1 with the All-Beloved, and achieve everlasting prosperity and bliss. It is a direction to overhaul the fallen soul and elevate it to the heights of magnanimity and greatness (Karamah). It is a programme for the revival of society and the destruction of evil forces. Those who may often recite it but have not yet realised its kernel, have deprived themselves of its spirit and reality.

In a tradition narrated in Misbah al-Mutahajjid of Shaykh al-Tusi, Imam Abu Ja’far Muhammad al-Baqir (‘a) advises ‘Alqamah Ibn Muhammad al- Hadrami, one of his companions, to recite this Ziyarah daily; this advice of the Imam reveals the Ziyarah’s fundamental importance. He (‘a) is reported to have said:

إن استطعت أن تزوره في كل يوم بهذه الزيارة من دارك فافعل ...

If you can visit him (Imam al-Husayn) every day2 through this salutational recital from your home, then do so…3

In submission to the Imam’s direction, our great Shi’a scholars would adhere to it daily with deep enthusiasm and persistence. Some noteworthy examples are as follows:

1) The grandson of the late Ayatullah Murtada Ansari (a very well- known and highly esteemed scholar of Jurisprudence and Principles of Jurisprudence) once said:

One of Ayatullah Shaykh Murtada Ansari’s habits was reciting Ziyarat ‘Ashura’. He would recite it twice daily, once in the morning and once in the afternoon. He would be extremely observant in that. After his demise, someone saw him in a dream, and asked him about his state, and he responded: ‘Ashura! ‘Ashura’! ‘Ashura’!4

2) The late Ayatullah Bahjat, a well-known gnostic of the present century, is reported to have said the following about his teacher, Ayatullah Muhammad Husayn Isfahani:

Ayatullah al-’Uzma Muhammad Husayn Isfahani (well- known as Kompani), the author of several works, and one of our esteemed teachers, had prayed to Allah to enable him to recite Ziyarat ‘Ashura during the last moment of his life, and thereafter his soul be taken. His prayer was accepted, and after having recited Ziyarat ‘Ashura’ he left this world.5

3) The Martyr Ayatullah Dastaghayb Shirazi6 in his Dastanhaye Shegift narrates:

Marhum Shaykh Jawad ‘Arab, who was once the marja’ (jurist-consult) of a group of Shias in Iraq, saw the angel of death [‘Izra’il (‘a)] in his dream on the twenty-sixth night of Safar 1336 AH. After greeting him, he asked: Where are you coming from? He said: I am coming from Shiraz, and have [just] taken the spirit of Mirza Ibrahim Mahallati. Shaykh Jawad asked: In what state is his spirit in the realm of barzakh? The angel replied: It is in the best of states, and in the best of the gardens of barzakh, and God has entrusted a thousand angels subservient to him to carry out his (Mirza Mahallati’s) commands. Shaykh Jawad asked: Due to what action has he attained such a station? ‘Izra’il (‘a) said: Due to having recited Ziyarat ‘Ashura’7.

4) One of the associates of the late Ayatullah al-’Uzma Araki8 reports:

Ayatullah al-’Uzma Araki’s programme on a daily basis was that he would go to the rooftop of his house and recite Ziyarat ‘Ashura’ while standing, and he ensured he recited the curses (La’n) and salutation (salam) portions a hundred times as depicted in the Ziyarah. This programme of his continued even during occasions of snowfall in winter for as long as he had strength in him.9

5) Shaykh Ghayuri narrates:

Imam Khumayni’s recitation of Ziyarat ‘Ashura’ was regular and never discontinued. Recently, whilst having a conversation with him, I came to realise that he regularly recited this Ziyarah with the invocation of a hundred curses and a hundred salutations10.

6) Dr. Amini, the son of ‘Allamah ‘Abd al-Husayn Amini (the author of the Al-Ghadir Encyclopaedia) writes about his father:

‘Allamah Amini, despite multiple occupations, writing, reading, arranging and attending to the library building of Amir al-Mu’minin (‘a) in al-Najaf al-Ashraf, would perfectly observe the [constant] recitation of Ziyarat ‘Ashura’ and advise [others] about the same11.

A Microcosmic Vision

One of the dimensions of Ziyarat ‘Ashura’ worthy of reflection and consideration is its microcosmic12 dimension. All the external actions and effects performed by human beings in the outer and macrocosmic13 universe have their roots in the internal and microcosmic universes of their souls. In order to decipher the fundamental roots and origins of the entire movement of Imam al-Husayn (‘a), it is important for us to study the microcosmic participants of the movement.

In other words, the outer phenomena that Ziyarat ‘Ashura’ speaks about, is a reflection of the inner experiences of the different souls that participated in the tragedy of Karbala. Hence, if we would like to decode the tragedy, we must first decode the souls of the individuals who played such an influential role in the realisation of the event.

The forces that established the foundation of wrongdoing and transgression against the Ahl al-Bayt (‘a), the forces who provided the different kinds of assistance and help to those who rose against Imam al-Husayn (‘a), and the forces who were ready to sacrifice everything for the sake of preserving the religion of Islam, all have roots and origins. If one carefully contemplates, one would realise that everything of human action and desire traces back to the human soul (al-nafs). In other words, everything a human does and even thinks, begins with the human soul.

The Holy Qur’an, in chapter al-Shams, after seven oaths speaks about the felicity and wretchedness of the human soul:

وَالشَّمْسِ وَضُحَاهَا

“By the sun and her forenoon splendour” (91:1).

وَالْقَمَرِ إِذَا تَلَاهَا

“By the moon when he follows it [the sun]” (91:2).

وَالنَّهَارِ إِذَا جَلَّاهَا

“By the day when it reveals it [the sun]” (91:3).

وَاللَّيْلِ إِذَا يَغْشَاهَا

“By the night when it covers it [the sun]” (91:4).

وَالسَّمَاءِ وَمَا بَنَاهَا

“By the sky and Him Who made it” (91:5).

وَالْأَرْضِ وَمَا طَحَاهَا

“By the earth and He who spread it” (91:6).

وَنَفْسٍ وَمَا سَوَّاهَا

“By the soul and He who fashioned it” (91:7).

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

“Then He inspired it with [discernment between] its virtues and vices” (91:8).

قَدْ أَفْلَحَ مَنْ زَكَّاهَا

“One who purifies it [the soul] is felicitous” (91:9).

وَقَدْ خَابَ مَنْ دَسَّاهَا

“And one who betrays it [the soul] fails” (91:10).

The story does not end here. The Holy Qur’an says:

قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًا

“Say, ‘Everyone acts according to his character. Your Lord knows best who is better guided with regard to the way’” (17:84).

Hence, the individual is either a grace to the community or a threat depending on the state of the soul. The worst circumstance is when an individual who has corrupted his soul takes control of a whole nation. Instead of carrying out his responsibility to facilitate an atmosphere that would enable the members of the society to progress and attain proximity to Allah, he would establish the foundation of corruption and chaos.

The fundamental problem that unfolded the tragedy of Karbala was wrapped up in a group of human souls. Those who had corrupted their souls had already created a tragedy of Karbala within themselves. They had already slaughtered the Husayn of their intellect [‘aql] and his forces14, and kept the Yazid of ignorance [jahl] and his forces as their king. This is a universal picture for every contemplative person who would like to understand the gist and kernel of the event of Karbala and this Divine document of Ziyarat ‘Ashura’.

It is in the light of the aforesaid that we should try to reflect on the different verses of this sacred effusion. When we invoke curses, for example, is our aim a reflection of our narrow-minded personal rancour or a reflection of the innate human concern of dispelling harm from a nation whose purpose is to progress and soar towards the heights of perfection? When we detach ourselves from the fundamental oppressors of our sacred religion, are we detaching ourselves from innocent extensions of our species, or keeping away from the roots of imperfection and human destruction? When we supplicate for being united with al-Husayn (‘a) do we mean the common superficial kind of unity and friendship, or a harmony between our souls and the contented spirit (al-nafs al-mutma’innah)?15

We must try to think microcosmically and relate the whole event of Karbala with our souls (nufus), and decipher the origins of our declarations in this sacred Ziyarah. If we are able to unfold the crux of our statements then we will understand the microcosmic exegesis of Ziyarat ‘Ashura’.

The fundamental aim of this Ziyarah, as discussed in the previous volume of this commentary, must be Allah and His proximity. In order to achieve this sublime and lofty aspiration, we must study and contemplate over both the macrocosmic as well as the microcosmic manifestations of Allah, so that we are led to realise that He alone is All-Prior and Everlasting (al-Haqq) and All-Prevalent.

The Holy Qur’an, alluding to both the macrocosmic as well as the microcosmic signs of Allah, says:

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

“Soon We shall show them Our signs in the horizons and in their own souls until it becomes clear to them that He is the Truth. Is it not sufficient that your Lord is witness to all things?” (41:53).

Ziyarat ‘Ashura’ transports us to the external movement and tragedy of Karbala and its macrocosmic dimension. Although it consists of manifestations of Allah, like the spirits of Imam al-Husayn (‘a) and his loyal companions, our observation is always external. We have no vision of the inner realities of Imam al-Husayn (‘a) and his loyal companions, save that which has been narrated to us through traditions and history. Hence, our outlook is conceptual and not presential. When we reflect on the lofty aims, wise decisions, towering resolutions, unflinching steadfastness, immaculate demeanour, stern confrontations, total submission, etc. of al-Husayn (‘a) and his army, we realise that Allah alone was prevalent in Karbala. All this concerns the macrocosmic signs of Allah. This is because our observation is external and outside our souls.

In order to have a loftier share of benefit through the recitation of Ziyarat ‘Ashura’ and appreciate the microcosmic and internal signs of Allah as well, we must align ourselves with the thoughts, beliefs, words, and deeds of Imam al-Husayn (‘a) and harmonise our souls with his, so that we are able to presentially comprehend the reality that we have no share of existence save a sheer link or nexus (‘ayn al-rabt). The real life, knowledge, power, mercy, etc. belong to Allah. Whatever perfection we have is entirely His, and we only serve as His manifestations. This kind of gnosis and cognition is termed by Amir al-Mu’minin, ‘Ali Ibn Abi Talib (‘a), as the most beneficial of all kinds of recognition and knowledge. The Imam (‘a) is reported to have said:

مَعْرِفَةُ النَّفْسِ أَنْفَعُ الْمَعَارِفِ

The comprehensive recognition of the soul is the most beneficial of all kinds of comprehensive recognition.16

Hence, what is imperative for us is to align our spirits with that of Imam al- Husayn (‘a) and behold the proximity of the ineffable beauty of the All- Beloved. Obviously, such alignment does not mean attaining the essence of al-Husayn (‘a), which is incomparable to that of other creatures.

In his well-known journey of Ziyarah to Karbala, Jabir Ibn ‘Abdillah al- Ansari, addressing Imam al-Husayn (‘a), is reported to have said:

وَالَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ لَقَدْ شَارَكْنَاكُمْ فِيمَا دَخَلْتُمْ فِيهِ

I swear by the One who sent Muhammad as a prophet with truth, surely, we have participated with you (laqad sharaknakum) in what you experienced.

‘Atiyyah al-’Awfi, who had accompanied Jabir, became surprised, and said to him:

وكيف ولم نهبط وادياً ولم نعلُ جبلاً ولم نضرب بسيفٍ والقوم قد فرِّق بين رءوسهم وأبدانهم واُتِمَت أولادهم وأرملت الأزواج؟

But how can that be possible, while we did not descend on any valley, nor did we climb any mountainous area, nor did we fight with the sword, whereas people separated the heads [of the group of al-Husayn (‘a)] from their bodies, and their children were made orphans and their women were made widows?

In response, Jabir said:

يَا عَطِيَّةُ سَمِعْتُ حَبِيبِي رَسُولَ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) يَقُولُ مَنْ أَحَبُّ قَوْماً حُشِرَ مَعَهُمْ وَمَنْ أَحَبُّ عَمَلَ قَوْمٍ أَشْرِكَ فِي عَمَلِهِمْ وَالَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ نَبِيَّا إِنَّ بَيْتِي وَنِيَّةَ أَصْحَابِي عَلَى مَا مَضَى عَلَيْهِ الْحُسَيْنُ وَأَصْحَابُهُ.

O ‘Atiyyah, I heard my beloved, the Apostle of Allah (S), say: Whosoever loves a nation will be resurrected with them, and whosoever loves the deed of a nation will be considered as having participated in that deed. I swear by the One who sent Muhammad as a prophet with truth, indeed, my intention and the intention of my companions is in accordance with the intention of al-Husayn and his companions17.

Perhaps the reason we are advised to recite this Ziyarah regularly is to gradually come to a level of intense harmony with Imam al-Husayn (‘a) and truthfully declare:

يَا لَيْتَنِي كُنْتُ مَعَكَ فَأَفُوْزَ فَوْزًا عَظِيمًا

O how I wish I had been with you, so that I too would have gained a great success!

A natural consequence of this intense harmony would be the great reward that such a recitation would bring, as Imam al-Ridha (‘a) informs Ibn Shabib in a well-known tradition:

يَا بَن شَبِيبٍ إِنْ سَرَّكَ أَنْ يَكُونَ لَكَ مِنَ الثَّوَابِ مِثْلَ مَا لِمَنِ اسْتُشْهِدَ مَعَ الْحُسَيْنِ (عَلَيْهِ السَّلَامُ) فَقُلَ مَتَى مَا ذَكَرْتَهُ : يَا لَيْتَنِي كُلْتُ مَعَهُمْ فَأَفَوْزَ فَوْزًا عَظِيمًا.

O son of Shabib, if it pleases you to have a reward similar to what those martyred with al-Husayn (‘a) possess, then say whenever you remember him: O how I wish I had been with them, so that I too may have achieved great success!18

Such declarations can only be correct when one has defeated the inner enemy, which is the closest to oneself and the most dangerous of all. The Holy Prophet (S) is reported to have said:

أَعْدَى عَدُوكَ نَفْسُكَ الَّتِي بَيْنَ جَنْبَيْكَ.

Your worst enemy is your Self which is between your two sides19. Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

نَفْسُكَ أَقْرَبُ أَعْدَائِكَ إِلَيْكَ

Your soul is the closest of your enemies to you20. In another tradition he (S) is reported to have said:

وَالَّذِي نَفْسِي بِيَدِهِ مَا مِنْ عَدُوٌّ أَعْدَى عَلَى الْإِنْسَانِ مِنَ الْغَضَبِ وَالشَّهْوَةِ ، فَاقْمَعُوْهُمَا وَاغْلِبُوهُمَا وَاكْظَمُوْهُمَا.

I swear by the One in whose hand is my soul, no enemy has greater enmity against the human being than his anger (ghadab) and desire (shahwah). Therefore, repress them, overcome them, and suppress them21.

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

أَعْدَى عَدُوٌّ لِلْمَرْءِ غَضَبُهُ وَشَهْوَتُهُ ، فَمَنْ مَلَكَهَمَا عَلَتْ دَرَجَتُهُ وَبَلَغَ غايَتَهُ

The worst enemy of a person is his anger and desire. Therefore, whosoever prevails over these two, rises in station and attains his goal22.

In another tradition he (‘a) says:

الْهَوَى أَعْظَمُ الْعَدُوَّيْنِ

Vain passion is the greatest of the two enemies23.

The esteemed contemporary scholar, Ayatullah Shaykh Muhammad al- Sanad, in volume two of his al-Sha’a’ir al-Husayniyyah says:

سيد الشهداء أراد فرسانا في ميدان النفس، وكأني بالحسين يمتحن عاشقيه ومحبيه في كل محرم يمر بهم يمتحنهم ويخاطبهم أأنتم صادقون في مودتي وولائي؟ والصدق في مودة الإمام الحسين (عليه السلام) وولائه يتمثل في جهاد النفس قبل أي ساحة أخرى لأن الإنسان لا يمكن أن يصدق في محاربة معسكرات أخرى قبل الصدق في حربه وجهاده ضد نفسه.

The doyen of martyrs sought cavaliers in the battlefield of the soul. It is as if I can behold al-Husayn (‘a) examining his ardent lovers and friends every Muharram. He tests and addresses them as follows: Are you truthful in your love and affection for me? Truthfulness in the love and affection for Imam al-Husayn (‘a) is embodied in the war of the self, before any other arena. This is because the human being cannot be genuine in fighting against other army camps before being genuine in his war and fight against his self24.

Hence, in order to align ourselves with Imam al-Husayn (‘a), we must begin with our inner war, which according to a tradition of the Holy Prophet (S) is the “major war (al-jihad al-akbar)”. If we are able to vanquish and defeat the enemy within, we can truthfully declare our unity with Imam al-Husayn (‘a).

Ziyarat ‘Ashura’ if recited constantly can awaken and motivate us to begin our inner war and struggle, thus, paving the way for an ultimate victory over our greatest enemy. When this is realised, our outer declarations would exactly reflect our inner states.

The fruits of the inner revolution are worthy of contemplation. Imam al- Husayn (‘a), who serves as one of the intermediaries of Divine grace (wasa’it al-fayd al-ilahiyyah), can quickly transport the human soul to the level of Tawhid for which it was created. The human being has the ability to ascend to a level where he dissolves in the All-Beloved, and subsists with Him25.

The great mystical scholars do not seek such levels to savour the exalted spiritual states. Their aim and desire is only Allah. In the beautiful expression of Imam al-Sajjad (‘a):

يَا نَعِيمِي وَجَنَّتِي، وَيَا دُنْيَايَ وَآخِرَتِي

O my great blessing and my Garden of Heaven, O my world and my Hereafter…26

Imam al-Husayn (‘a) in his supplication on the day of ‘Arafah prays:

مَاذَا وَجَدَ مَنْ فَقَدْكَ، وَمَا الَّذِي فَقَدَ مَنْ وَجَدَكَ ، لَقَدْ خَابَ مَنْ رَضِيَ دُونَكَ بَدَلاً

What has He who loses You gained, and what has he who gains You lost? Indeed, one who is pleased with other than You in exchange is at loss27.

The sincere mystics seek the exalted station because Allah wants them to do so. Ibn Sina in his Remarks and Admonitions makes a very noteworthy statement. He says:

مَنْ آثَرَ الْعِرْفَانَ لِلْعِرْفَانِ فَقَدْ قَالَ بِالثَّانِي

Whosoever prefers gnosis (‘irfan) for the sake of gnosis (‘irfan), has surely acknowledged two deities28.

One’s aim and ambition, therefore, must be Allah and His neighbourhood. He must correct his vision and align it with utter sincerity. He must be a lover in the true sense of the word.

The path towards attaining the great stations of Tawhid is open to all those who have retained their fitrah (innate disposition). Hence, we should elevate our aspirations and seek the exalted station instead of being overcome with Satanic insinuations of despair.

The late effulgent saint, Ayatullah Sayyid ‘Ali Qadi al-Tabataba’i, according to a narration from his son Sayyid Hasan Qadi, would struggle through different acts of worship to attain the exalted vision of Tawhid, but was not successful, until one day when he went to perform the Ziyarah of Abu al-Fadl al-’Abbas (‘a).

The late Ayatullah Muhammad Husayn Tehrani narrates in volume two of his work Matl’e Anwar:

مرحوم قاضي پس از سير مدارج و معارج، و التزام به سلوك، و مجاهدة نفس و واردات قلبیه و کشف بعضي از حجابهاي نوراني، چندين سال گذشته بود و هنوز وحدت حضرت حق تعالي تجلي ننموده بود، و يگانگي و توحيد وي در همه عوالم، در پس پرده خفا باقي بود، و مرحوم قاضي به هر عملي که متوسل مي شد، این حجاب گشوده نمي شد. تا هنگامي که ايشان از نجف به کربلا براي زيارت تشرف پیدا کرده؛ و پس از عبور از خیابان عباسیه (خیابان شمالي صحن مطهر) و عبور از در صحن ، در آن دالانی که میان در صحن و خود صحن است و نسبتاً قدري طويل است، شخص دیوانه ای به ایشان می گوید:( ابوالفضل كعبة اوليا است). مرحوم قاضی همین که وارد رواق مطهر می شود، در وقت دخول در حرم، حال توحید به ایشان دست می دهد و تا ده دقیقه باقی می ماند؛ و سپس که به حرم حضرت سید الشهداء علیه السلام مشرف می گردد در حالی که دستهای خود را به ضریح مقدس گذاشته بود، آن حال قدری قویتر دست می دهد و مدت يك ساعت باقی می ماند؛ دیگر از آن به بعد مرتبا و متناوبا و سپس متواليا حالت توحید برای ایشان بوده است.

Marhum Qadi, having traversed the stages and stations of ascension and adhered to spiritual wayfaring and self- struggle, and despite having attained inspirations of the heart and having pierced some of the veils of light, many years had passed but he had not yet experienced the theophany (tajalli) of the comprehensive unity of God, the Exalted, and His Oneness in all the realms remained hidden. Every action that Marhum Qadi would perform to attain that state (of Tawhid), yet the curtain hiding this would not be unveiled. This was until he travelled from Najaf to Karbala for Ziyarah.

Having passed through the ‘Abbasiyyah Road (north of the sacred courtyard) as well as the door of the courtyard, in the corridor between the door of the courtyard and the courtyard itself, a mad29 person told him: Abu al-Fadl is the ka’bah of the saints (Abu al-Fadl ka’beye awliya ast). Upon entering the pure porch and while entering the sacred Haram, Marhum Qadi was overtaken by the state of Tawhid, which continued for ten minutes. Thereafter he visited the Haram of Sayyid al-Shuhada’ (‘a), and having placed his hands on the sacred shrine (darih), he experienced a stronger level of the earlier state (of Divine unity), which remained for one hour. Thenceforth he would always experience the state of Tawhid regularly and periodically and thereafter uninterruptedly30.

This incident beautifully reveals the great influence visiting Imam al- Husayn (‘a) and his loyal companions can have in expediting the journey to Allah. Hence, as we adhere to reciting this great Ziyarah in our daily lives, we must always be focused on attaining the fundamental goal behind its recitation.

1. Reuniting with the All-Beloved only makes sense when one’s origin (mabda’) was originally the All-Beloved. The insightful scholars establish that every human being’s origin is Allah and His proximity. The return of the human being therefore, is Allah. Although the journey from Allah to the world of matter may be viewed by some as coercive, the journey back to the All-Beloved is undoubtedly volitional.

2. Some scholars draw our attention to the phrase “kulla yawm” and say that this direction is specifically for the day time. For a detailed discussion on the time of recitation during the day, see Sharh Ziyarat ‘Ashura’ by al-’Allamah al-Kalbasi, p. 150.

3. Al-Shaykh al-Tusi, Misbah al-Mutahajjid, p. 773.

4. Zindagani wa Shakhsiyyate Shaykh Ansari, p. 377.

5. http://www.salehin.com [11]

6. A great scholar and mystic. He was martyred by hypocrites on the fourteenth of Safar 1402 AH [lunar] en-route to lead the Friday prayer in Shiraz (Iran).

7. Ayatullah Dastaghayb Shirazi, Dastanhaye Shegift, pp. 273-274, Incident no. 114.

8. One of the late religious authorities (maraji’) who was well known as da’im al-dhikr (one who is constantly in the state of remembering Allah (http://www.hawzah.net [12]).

9. http://www.ashoora.ir [13]

10. Sarguzashthaye wizhe az Zindagiye Hazrat Imam Khumayni, v.6, p. 101.

11. Mansur Husayn Zadeh Kirmani, ‘Inayat-e-Husayni, p. 52; http://www.hawzah.net [12]

12. The word microcosm is a composition of the Greek words: micros (lit. small) and kosmos (world), and means “the small world”.

13. The word macrocosm is a composition of the Greek words: macros (lit. large) and kosmos (world), and means “the large world”.

14. An allusion to the tradition of Imam al-Sadiq (‘a) where he enumerates the army of intellect [‘aql] and [jahl] within the human soul. The late Imam Khumayni has written a beautiful commentary on this tradition.

15. An allusion to the tradition of Imam al-Sadiq (‘a) where he encourages the believers to recite Sura al-Fajr which he calls Sura al-Husayn due to the concluding verses of the chapter which speak about the tranquil and contented soul (al-nafs al-mutma’innah).

16. Al-Rayshahri, Mizan al-Hikmah, v. 3, p. 1876.

17. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.65, p. 131.

18. Al-Shaykh al-Saduq, Al-Amali, p. 193.

19. Al-’Allamah al-Majlisi, Bihar al-Anwar, v. 67, p. 36.

20. Al-Rayshahri, Mizan al-Hikmah, v.3, p. 1848.

21. Al-Rayshahri, Mizan al-Hikmah, v.3, p. 1848.

22. Al-Rayshahri, Mizan al-Hikmah, v. 3, p. 1847.

23. The two enemies apparently refer to the outer and the inner. Ref: Al-Rayshahri, Mizan al-Hikmah, v.3, p. 1847.

24. Ayatullah Shaykh Muhammad al-Sanad, al-Sha’a’ir al-Husayniyyah, v.2, p. 308.

25. In the language of the mystics these levels are termed as ‘al-fana’ fi Allahi wal baqa’ bi Allahi’. Neither does ‘dissolution in Allah’ mean a kind of material dissolution, nor does ‘subsistence in Allah’ signify a kind of physical companionship and duality. These are spiritual states of the reality that exist even now but cannot be beheld by the human being until he tears off the curtains of ignorance. One who achieves the state of Tawhid realises that only one Being exists in the truest sense of the word; the rest are His actions and manifestations.

26. Imam Zayn al-’Abidin (‘a), Al-Sahifat al-Sajjadiyyah (Abtahi ed.), p. 413.

27. Al-’Allamah al-Majlisi, Bihar al-Anwar, v. 95, p. 226.

28. Ibn Sina, Al-Isharat wa al-Tanbihat, v. 3.

29. Mad here probably signifies the state of being overcome by Divine ecstasy.

30. Ayatullah Muhammad Husayn Tehrani, Matla’e Anwar, v. 2, p. 63.

Chapter 10

فلعن اللّٰه أمَّةً أسَّست أساس الظلم والجَوْر عليكم أهل البيت ولعن اللّٰه أمَّةً دفعتكم عن مقامكم وأزالتكم عن مراتبكم التي رتبكم اللّٰه فيها ولعن اللّٰه أمَّةً قتلتكم ولعن اللّٰه الممهِّدين لهم بالتمكين من قتالكم

…therefore, may Allah distance from His mercy the community that laid the foundation of wrongdoing and injustice against you, O Household of the Prophet; and may Allah distance from His mercy the community who removed you from your position and separated you from your stations where Allah had established you; and may Allah distance from His mercy the community who slew you; and may Allah distance from His mercy those who facilitated for them the possibility to combat with you.

فلعن اللّٰهُ أمَّةً أسَّست أساسَ الظُّلم والجَوْر عليكم أهل البيت

…therefore, may Allah distance from His mercy the community that laid the foundation of wrongdoing and transgression against you, O Household of the Prophet.

Commentary

The conjunctive particle fa1 in the phrase “fa la’ana Allahu...” signifies that what follows is because of the preceding account2. In other words: The calamity and loss on all the Muslims and the entire universe due to what happened to Imam al-Husayn (‘a) is intense and severe, fa (therefore) la’ana Allahu… (may Allah distance from His mercy…”)

The trilateral verb la’ana comes from the infinitive La’n, which literally means “to distance or banish one”.3 Therefore, when Allah ‘curses’, He expels and distances one from His mercy and proximity. Although grammatically in the past tense, the verb is employed here in the invocative sense. Therefore, when we say “fa la’ana Allahu…” we do not mean “therefore, Allah distanced from His mercy…” but rather “therefore, may Allah distance from His mercy…”.

The word ummah, which we have rendered above as “community” is translated by leading lexicographers as “every group that is united in one thing, be it religion, time or place, whether forcefully or willingly”4. In simple words: If a group is united in religion, time, or place, etc., whether willingly or not, it is known as an ummah.

أسَّست أساسَ الظُّلم والجَوْر

…that laid the foundation of wrongdoing and transgression…

The past tense verb assasa5 literally means “He laid the foundation”. Al- Khurasani in his al-Mu’jam discussing its etymology says that its triconsonantal origin (a.s.s.) signifies ‘the root and origin of a thing’ (asl al- shay’ wa awwaluhu)6. And the root and origin of a thing in reality is its foundation. The root and origin of a building, for example, is its foundation. The Holy Qur’an employs the verb assasa when it tries to compare two kinds of foundations, that which is established on God- wariness (taqwa) and Divine pleasure, and that which is established on the basis of wrongdoing (zulm). Almighty Allah says:

أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

“Is he who founds his building on God-wariness and [the pursuit of Allah’s] pleasure better-off or he who founds his building on the brink of a collapsing bank which collapses with him into the fire of Hell? And Allah does not guide the wrongdoing lot” (9:109).

Here the concluding phrase “Allah does not guide the wrongdoing lot” (wa Allahu la yahdi al-qawma al-zalimin) implies that the second kind of foundation which is “the brink of a collapsing bank” in reality is the foundation of zulm and wrongdoing. It also informs us that such an edifice will be continuously deprived of Allah’s guidance (…la yahdi al-qawm al- zalimin).

The word asas in the phrase “…assasa asas al-zulm…” having the same origin as the verb assasa discussed earlier, offers a similar connotation. It means “the foundation or origin [of a thing]”. Al-Jawhari in his al-Sihah, says:

الاُسَ أصْلُ البِناءِ وكذلك الأَسَاسُ

Al-uss is the foundation of a building, and likewise is al-asas7.

The word zulm is “to place a thing where it does not belong” or “to place something in the wrong place”. Al-zulm ‘ala Ahl al-Bayt therefore, would mean to “to position the Ahl al-Bayt (‘a) in the wrong place”. In other words, to deprive them of their position as the true guardians of religion, to treat them as ordinary fallible human beings, to separate them from the Muslims, and to carry out different kinds of oppression against them.

The word jawr is defined as follows:

Ibn Faris in his Mu’jam says:

الجيم والواو والراء أصل واحد وهو الميل عن الطريق

The single root of jim, waw, and ra’ [that spell jawr] means an inclination to move away from the path8.

Al-Jawhari in his al-Sihah says:

الجور الميل عن القصد

Al-Jawr is to decline from one’s equilibrium9. Ibn Sida explaining the meaning of jawr says:

وكل من مالَ فقد جارَ ومنه جوْرُ الحاكِم إنما هو مَيلُهُ في حكمِه

And whosoever inclines, faqad jara (he has done jawr). An example of such usage is jawr al-hakim, which means his (the ruler’s) sole personal inclination in his command10.

Al-Mustafawi says in his al-Tahqiq:

أن الأصل الواحد في هذه المادّة هو الميل الى شيء ... و إذا استعملت بحرف عن أو على: فتكون بمعنى الاعراض والتعدّي و الظلم

The single root meaning of the word jawr is “to incline to something (al- mayl ila shay’in)” … and when it is employed with the preposition ‘an or ‘ala it confers the meaning of turning away, transgression and oppression…11

In light of the aforesaid, therefore, the literal meaning of the phrase under discussion would be, “…therefore, may Allah distance from His mercy the community that established the foundation of wrongdoing and transgression against you, O Ahl al-Bayt”.

عليكم أهل البيت

against you, O Household of the Prophet

There has been a controversy among Muslims about the identity of the Ahl al-Bayt (‘a). Whereas a group is blindly adamant that the term does not refer to anyone save the wives of the Holy Prophet (S), another group establishes with evidence that it cannot refer to anyone save the infallible progeny of the Holy Prophet (S).

There are more than a hundred and fifty Sunni references12 that state the term “Ahl al-Bayt” refers to the five companions of the mantle (Ashab al- Kisa’). Examples of these authentic references are as follows:

Sahih Muslim, the chapter on the merits of the Ahl al-Bayt (‘a) (Fada’il Ahl al-Bayt (‘a)). The narrator is ‘A’ishah.

Tafsir al-Durr al-Manthur of Jalal al-Din al-Suyuti. The narrators of the tradition in this source are: Ahmad, Ibn Shaybah, Ibn Jurayr and Ibn Abi Hatim.

Al-Mustadrak of al-Hakim (v.3, p. 147). He narrates it from a different chain of narration from ‘A’ishah, the wife of the Prophet (S). He has also endorsed the tradition through two well-known sources accepted by Sunnis:

Sahih al-Bukhari and Sahih al-Muslim

Manaqib Ahl al-Bayt of al-Tirmidhi. The narration in this work is from ‘Umar Ibn Abi Salamah.

Musnad of Ahmad Ibn Hanbal (v.6, p. 304). The narrator of the tradition is Umm Salamah, the wife of the Holy Prophet (S).

Following are some noteworthy narrations that explicitly reveal that Ahl al- Bayt (‘a) cannot refer to the wives of the Prophet (S):

Al-Tirmidhi in his Manaqib Ahl al-Bayt (‘a) narrates:

عن عمر بن أبي سلمة : نزلت هذه الآية على النبي (صلى اللّٰه عليه وآله): إنَّما يريد اللّٰه ليذهب عنكم الرِّجس أهل البيت ويطهِّركم تطهيراً في بيت أم سلمة، فدعى النبي (صلى اللّٰه عليه وآله) فاطمة وحَسَنًا وَحُسَيْنًا وعَليٌّ (عليه السلام) خلف ظهره، فجلَّلَهم بكساء، ثم قال: (اللهم هؤلاء أهل بيتي فأذهب عنهم الرِّجسَ وطَهِّرهم تطهيرا). قالت أم سلمة: وأنا معهم يا نبيَّ اللَّه؟ قال: أنت على مكانك، وأنتِ إلى خَيْرٍ.

‘Umar Ibn Abi Salamah narrates: The verse:

إنَّما يريد اللّٰه ليذهب عنكم الرِّجس أهل البيت ويطهِّركم تطهيراً

“Indeed, Allah desires to repel all impurity from you, O Ahl al-Bayt, and purify you with a thorough purification” (33:33).

Was revealed to the Prophet (S) in the house of Umm Salamah. Thereupon the Prophet (S) called Fatimah (‘a), Hasan (‘a), and Husayn (‘a), while ‘Ali (‘a) stood behind the Prophet (S). So he (S) covered them with a mantle, and thereafter said: O Allah, these are my Ahl al-Bayt; therefore, remove from them impurities and purify them with a thorough purification. Thereupon Umm Salamah [who stood nearby] said: Am I also among them (the Ahl al-Bayt), O Prophet of Allah? The Prophet (S) said: You retain your station, and are heading towards the good13.

Observe here that Umm Salamah, one of the noble and loyal wives of the Holy Prophet (S), is told that despite her virtue and pleasant future, she is not from the Ahl al-Bayt (‘a) mentioned in his prayer.

Jalal al-Din al-Suyuti narrates the following tradition in his Al-Durr al- Manthur fi Tafsir al-Ma’thur:

وأخرج ابن مردويه عن أم سلمة قالت: نزلت هذه الآية في بيتي: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا وفي البيت سبعة جبريل وميكائيل عليهما السلام وعلي وفاطمة والحسن والحسين رضي اللّٰه عنهم وأنا على باب البيت. قلت: يا رسول اللّٰه ألست من أهل البيت قال: إنك إلى خير إنك من أزواج النبي صلى اللّٰه عليه وسلم

Ibn Mardawayh narrated from Umm Salamah, who said: The verse

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

“Indeed, Allah desires to repel all impurity from you, O Ahl al-Bayt, and purify you with a thorough purification” (33:33).

Was revealed in my house whilst seven were present: Jibril, Mika’il (peace be unto them both) and ‘Ali, Fatimah, al-Hasan and al-Husayn (may Allah be pleased with them). And I was at the door of the house. I said: O Apostle of Allah, am I not among the Ahl al-Bayt? He said: You are towards goodness, and you are from the wives of the Prophet (S)14.

Al-Haythami in his al-Sawa’iq al-Muhriqah says with regard to the term “Ahl al-Bayt” mentioned in chapter 33, verse 33, as follows:

وأكثر المفسرين على أنها نزلت في علي وفاطمة والحسن والحسين لتذكير ضمير (عنكم) وما بعده

Most exegetes of the Qur’an hold that it [verse 33:33] was revealed about ‘Ali, Fatimah, al-Hasan and al-Husayn, due to the masculine plural pronoun ‘ankum [from you] and what follows it [i.e. yutahhirakum…]15.

In other words, if the verse was revealed solely for the wives of the Holy Prophet (S) it would not have been mentioned with a masculine plural pronoun “kum” in both the phrases ‘ankum al-rijsa….and yutahhirakum. The mention of “kum” indicates that “Ahl al-Bayt” also includes males, who are Imam ‘Ali (‘a), Imam al-Hasan (‘a) and Imam al-Husayn (‘a).

The Shi’a narrators of tradition likewise have dealt with the meaning of “Ahl al-Bayt” in detail. While they do not negate that the Ashab al- Kisa’ are the Ahl al-Bayt (‘a), they add that the term is also employed for the grandsons of the Holy Prophet (S) through the lineage of Imam al-Husayn until the present Holy Imam al-Hujjah (may Allah hasten his reappearance and enable us to actively serve him, avenge the blood of his grandfather al- Husayn (‘a), and attain martyrdom in his ranks).

In this regard there is a tradition narrated from Imam al-Husayn (‘a) from his father Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a), who said:

دخلت على رسول اللّٰه صلى اللّٰه عليه وآله في بيت أم سلمة وقد نزلت عليه هذه الآية (إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا) فقال رسول اللّٰه صلى اللّٰه عليه وآله: يا علي هذه الآية نزلت فيك وفي سبطي والأئمة من ولدك

I came into the presence of the Apostle of Allah (S) in the house of Umm Salamah and the verse

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

“Indeed, Allah desires to repel all impurity from you, O Ahl al-Bayt, and purify you with a thorough purification” (33:33).

Had just been revealed to him. The Apostle of Allah (S) said: O ‘Ali! This verse has been revealed about you, and my two grandsons and the Imams from your sons…16

During his captivity together with the noble family of Imam al-Husayn (‘a), Imam Zayn al-’Abidin (‘a) met an old man in Sham (Syria and surrounding areas) who thanked Allah for having made Yazid victorious. Realising his innocence and ignorance, Imam Zayn al-’Abidin (‘a) conversed with him.

At one point the following conversation transpires, where Imam Zayn al-’Abidin (‘a) says:

أما قرأت في الأحزاب : إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا؟

Have you not read in chapter al-Ahzab the verse that says “Indeed, Allah desires to repel all impurity from you, O Ahl al-Bayt, and purify you with a thorough purification”?17

The old man said:

وَلَأَنْتُمْ هُمْ؟

Are you really those people?

The Imam (‘a) replied:

نعم

Yes.

Having realised his ignorance and the truth of what had actually transpired, the old man started to repent.

عليكم أهل البيت

against you, O Household of the Prophet

It is imperative for us to understand that when we speak of the Ahl al- Bayt (‘a), we do not speak of any kind of nepotistic relationship18. The Ahl al- Bayt (lit. those intimate with the house (of the Prophet)), as the well-known successively narrated tradition of al-thaqalayn distinctly resonates, are religion (din) themselves. Their thoughts, speeches, and actions, are the commentary of the Holy Qur’an. Therefore, oppression and injustice done to them is oppression and injustice to the Holy Qur’an and Islam. Those who established the foundation (asas) of wrongdoing against them, in reality established the foundation of wrongdoing against the Qur’an and Islam. Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) revealing the unity between religion and the Ahl al-Bayt (‘a) states:

هم أساس الدين و عماد اليقين

They [the Ahl al-Bayt (‘a)] are the foundation of religion and pillars of conviction19.

هم دعائم الاسلام و ولائج الاعتصام

They are the pillars of Islam and shelters of protection20.

هم أزمة الحق، و أعلام الدين، و ألسنة الصدق، فأنزلوهم بأحسن منازل القرآن

They are the reigns of the truth, the guideposts of the religion, and tongues of the truth. Therefore, place them in the most beautiful stations of the Qur’an21.

Imam al-Sadiq (‘a) is reported to have said:

لكل شيء أساس وأساس الاسلام حبُّنا اهل البيت

There is a foundation (asas) for everything, and the foundation of Islam is love for us, the Ahl al-Bayt (‘a)22.

In the well-known Ziyarat al-Jami’ah al-Kabirah, we are taught by Imam ‘Ali al-Naqi (‘a) to address the Ahl al-Bayt (‘a) as follows:

أنتم الصِّراط الأقوم

You are the most upright path23. Imam al-Sadiq (‘a) is reported to have said:

واللّٰهِ نحن الصِّراط المستقيم

By Allah, we (the Ahl al-Bayt (‘a)) are the straight path24.

Who Are The Founders Of Wrongdoing Against The Ahl Al-Bayt (‘A)?

Those who have read authentic records of Islamic history do not need to thoroughly search for the founders of wrongdoing and transgression against the Ahl al-Bayt (Household of the Holy Prophet (‘a)). Both the Shi’a as well as the Sunni sources clearly mention the key founders of wrongdoing and transgression. In order to maintain the boundaries of this work, we prefer not to mention their names here. Research scholars are invited to decipher their identities themselves for their own satisfaction.

Al-Kulayni in al-Kafi narrates a tradition from Imam Abu Ja’far al- Baqir (‘a) in which the Imam (‘a), referring to the first two fundamental oppressors of the Ahl al-Bayt (‘a), says:

واللّٰهِ ما أسست من بليَّة ولا قضيَّة تجري علينا أهل البيت إلا هما أسَّسَا أوَّلها فعليهما لعنة اللّٰهِ الملائكة والناس أجمعين

I swear by Allah, no calamity has ever been established, nor does any incident happen to us, the Ahl al-Bayt (‘a), save that those two established its origin; so upon them be the La’n of Allah and of the angels and of all of the people25.

History gives us the hint that the basis of oppression transpired on a Monday (yawm al-ithnayn) when the right of the succession of Amir al- Mu’minin ‘Ali Ibn Abi Talib (‘a) was usurped fundamentally by two people, well-known as the two idols of Quraysh26 (Sanamay Quraysh) in the confines of Saqifat Bani Sa’idah27 immediately after the demise of the Holy Prophet (S). Despite their vociferous claim of proximity to the Holy Prophet (S), instead of attending his burial ceremony, they deserted him and sped to Saqifah to decide for what it seems they had long been craving. This marked the genesis of an entire historical turmoil and division. Abu al-Fath

Muhammad Ibn ‘Abd al-Karim al-Shahristani (d. 548 AH lunar) in his al- Milal wa al-Nihal says:

واعظم خلاف بين الأمة خلاف الإمامة، ما سُلّ سيفٌ في الإسلام على قاعدة دينية مثل ما سُل على الإمامة في كل زمان

The greatest controversy in the Islamic community is the controversy over Imamah [Divine leadership]; and in every era, the sword was not unsheathed over any of the other principles of religion, as it was over the issue of Imamah28.

It was this incident that rent asunder the heart of the daughter of the Holy Prophet (S). In response to Umm Salamah, who once asked her how she encountered the beginning of the day, she said:

أصبحت بين كَمَدِ وكرب فَقْدِ النبي وَظُلْمِ الوصيِّ هُتِكَ واللّٰهِ حِجَابُه

I have encountered the morning in a state between grief and extreme sorrow, of losing the Prophet (S) and [the] oppression to his [rightful] successor. I swear by Allah, the curtain of succession has been violated…29

According to this nondescript, Hadrat Fatimah (‘a)’s sorrow transcended transitory emotion. It was meaningfully motivated and resonated so much of what would transpire in the future. She had well-calculated a whole future of oppression on the Ahl al-Bayt (‘a), who were declared by the Holy Prophet (S) himself as the fundamental guardians of Islam and the Noah’s Ark of perpetuity. Perhaps to this sorrow was her reference when she lamentingly cried:

صُبَّت عليَّ مصائب لو أنها صُبَّت على الأيام صرن لياليا

I am afflicted with affliction with which if Days were afflicted, they would turn into nights30.

Fatimah (‘a)’s sorrow was in actual fact the sorrow of religion and its values. Notice that even when responding to Umm Salamah, she accurately and meaningfully employs words that depict her fundamental concern. She does not say “I encountered the morning in a state between grief and extreme sorrow of losing my father (faqdi abi) and oppression on my husband (zulmi zawji)”. The matter did not concern “losing a father or the oppression of a husband” but rather “losing one who had direct contact with Divine Revelation” and “witnessing oppression on one who was Divinely chosen as the rightful successor (wasi) and who was the most suitable candidate for safeguarding the ultimate Divine Message and leading the Muslim nation towards salvation”. Fatimah (‘a) was worried for the future of Islam and not why her husband was deprived of the seat of sovereignty over Muslims31. She very well knew what tragedy would ensue now that the sovereignty had been transferred to the wrong hands. She had foreseen how the fundamental branches of religion, which are means for human perfection, would be distorted and changed. She could foresee how the laxity of unsuitable candidates as rulers would facilitate the creation of a group of people who would challenge the very infallible leaders of Islam.

Here below we mention five fundamental consequences of laying the foundation of wrongdoing and transgression against the Ahl al-Bayt (‘a):

1. Facilitating Deviation In Islamic Beliefs (‘Aqa’id) Among The Muslim Ummah

Belief is a fundamental pillar that elevates the human being and validates his actions. Without sound belief the actions of the human being carry less or no value. The fundamental transgression against the Ahl al-Bayt (‘a) resulted in a situation that deprived the Muslims from the fountain- spring of the teachings of the true guardians of Islam, and unreliable and unworthy substitutes were replaced to guide or rather misguide the people.

The very concept of leadership by Divine appointment (Imamah) was completely abandoned and distorted. Imamah is not merely a socio-political

control. It is the grand responsibility of continuing the important duties of the Messenger of Allah (S), which involves guidance in the different dimensions of human life, including the spiritual. Hence, it is absurd to leave the matter of selecting a ruler on the people to elect someone appropriate through voting. Nor is it correct to allow a layperson, who does not enjoy perfect knowledge of the most suitable candidate for this office, to select anyone he deems appropriate. Appointing a committee likewise, whose majority consists of people of one’s own inclination, is nothing more than playing with the weighty matter of Divine leadership.

The practical distortion of the concept of Imamah was one of the great deviations that transpired after the establishment of the foundation of wrongdoing and oppression against the Ahl al-Bayt (‘a).

In order to understand how serious the belief in Imamah is, let us consider the following traditions:

The Holy Prophet (S) is reported to have said:

والذي نفس محمد بيده لو أن عبداً جاء يوم القيامة بعمل سبعين نبيًّا ما قَبِلَ اللّٰه ذلك منه حتَّى يلقاه بولايتي وولاية أهل بيتي.

I swear by the One in whose hand is the soul of Muhammad, if a slave of Allah comes forth on the Day of Resurrection having performed the actions of seventy prophets, Allah would not accept that from him until he meets Him with [the belief in] my guardianship (wilayah) and the guardianship of my Ahl al-Bayt (‘a)32.

Imam Zayn al-’Abidin (‘a) is reported to have said:

إن أفضل البقاع ما بين الرُّكن والمقام، ولو أن رجلاً عَمَرَ ما عَمَرَ نوحٌ في قومه. ألف سنة إلا خمسين عاما. يصوم النهار ويقوم الليل في ذلك المكان ولقي اللّٰه بغير ولايتنا لم ينفعه شيئًا

Indeed, the most meritorious spot is between the rukn33 and the maqam34. If a man were to live as long a life as Noah (‘a) lived among his people, which is nine hundred and fifty years, fasting during the day and standing in prayer during the night in that spot, and (thereafter) meet Allah without our wilayah (guardianship), nothing of that would benefit him35.

Imam Abu Ja’far al-Baqir (‘a) is reported to have said:

فواللّٰهِ لو أن رجلاً عَبَدَ اللّٰه عُمرَه ما بين الرُّكن والمقام ثمَّ مات ولم يجئ بولايتنا لأَكبَّهُ اللّٰه في النار على وجهه.

…for I swear by Allah if a man were to worship Allah throughout his life between al-rukn and al-maqam36, and thereafter die, but not come with our wilayah (guardianship), Allah would throw him down on his face into the Fire37.

Imam Abu Ja’far al-Baqir (‘a) is reported to have said:

إن الجنَّة لتشتاق ويشتد ضوءها لمجيء آل محمدٍ (صلى اللّٰه عليه وآله) وشيعتهم، ولو أن عبدًا عَبَدَ اللّٰه بين الرُّكن والمقام حتَّى تتقطَّع أوصاله وهو لا يدين اللّٰه بحبنا وولايتنا أهل البيت، ما قَبِلَ اللّٰه منه

Indeed, the Garden of Heaven craves for the arrival of the progeny of Muhammad (peace be upon them) and their followers and its light intensifies on their arrival. And if a slave of Allah were to worship Allah without our love and our guardianship between al-rukn and al-maqam until such an extent that his joints are severed, Allah would not accept that from him38.

Imam Abu al-Hasan al-Ridha (‘a) is reported to have said:

إن الإمامة أسُّ الاسلام النَّامي، وفرعه السَّامي، بالامام تمام الصَّلاة والزَّكاة والصِّيام والحجِّ والجهاد

Indeed, Imamah (Divine leadership) is the base of this flourishing religion of Islam, and is its lofty branch. Through the Imam is achieved the completeness of Prayer, Zakat, Fasting, Hajj, Jihad…39

It is because of disregarding the very fundamental belief of Imamah that the rest of the roots of religion like Tawhid (belief in the unity of God), ‘adl (belief in the justice of God), ma’ad (belief in the Hereafter and Judgement Day), etc. were misunderstood. Misleading ideas such as determinism (al- jabr), anthropomorphism (al-tajsim), literalism, etc. crept into the Muslim nation. The Shi’a of Imam ‘Ali Ibn Abi Talib (‘a) however, remaining steadfast to the rope of Imamah, never deviated from the path of salvation and always maintained the correct principles (usul) and branches (furu’) of faith. The Holy Prophet (S) had guaranteed them the following reality:

ما إن تمسكتم بها لن تضلوا بعدي

As long as you hold fast onto them both [i.e. the Qur’an and my infallible household], you shall never go astray40.

2. Interpolation Of The Shari’ah, Which Is A Path To The Proximity Of Allah

The Holy Prophet (S) is reported to have said:

الشريعة أقوالي والطريقة أفعالي والحقيقة أحوالي

The Shari’ah is my utterances, the spiritual path (al-Tariqah) is my actions, and the ultimate truth (al-Haqiqah) is my states41.

The Shari’ah (Islamic law), the Tariqah (the spiritual path), and the Haqiqah (the reality) are all united. It is through observing the Shari’ah accurately and maintaining its overt and covert etiquette through the Tariqah, that one can attain the proximity of the Haqiqah (vision of Allah by the heart).

In his Glosses on Ibn ‘Arabi’s Fusus al-Hikam and Ibn Fannari’s Misbah al- Uns, Imam Khumayni says:

ان الطريقة والحقيقة لا يحصلان إلا من طريق الشريعة فإن الظاهر طريق الباطن بل بفهم منه أن الظاهر غير منفك عن الباطن فمن رأى أن الباطن لم يحصل له من الأعمال الظاهرة واتباع التكاليف الإلهية فليعلم أنه لم يقم على الظاهر على ما هو عليه ومن أراد أن يصل إلى الباطن من غير طريق الظاهر كبعض عوالم الصوفية فهو على غير بيّنة من ربه.

Indeed, the path (al-tariqah) and the reality (al-haqiqah) cannot be attained save through the apparent Islamic laws (al-shari’ah); for indeed, the apparent (zahir) is the path to the hidden (batin). Rather, by verse (5:66)42 we understand that the apparent is not separate from the hidden. Therefore, whosoever observes that he has not attained the secrets of the hidden world through the performance of apparent actions and by fulfilling Divine obligations, must know that he has not performed the apparent the way it actually must be performed, and whosoever wishes to reach the hidden without the means of the apparent like some of the laity among the Sufis, is ignorant of His Lord’s guidance43.

This informs us how the distortion of the apparent laws of the religion, which is the Shari’ah, can adversely determine the nature of one’s journey towards human perfection.

In a lengthy sermon where he enumerates some of the interpolations the preceding caliphs made, Amir al-Mu’minin (‘a) says:

لقد عمل الولاة قبلي بأمور عظيمة خالفوا فيها رسول اللّٰه (صلى اللّٰه عليه وآله) متعمدين لذلك. ولو حملت الناس على تركها وحولتها إلى مواضعها التي كانت عليها على عهد رسول اللّٰه (صلى اللّٰه عليه وآله) لتفرق عني جندي حتى أبقى وحدي إلا قليلا من شيعتي الذين عرفوا فضلي وإمامتي من كتاب اللّٰه وسنة رسول اللّٰه (صلى اللّٰه عليه وآله)

Indeed, the rulers (wulat) before me have committed grave actions by which they purposefully contradicted the Apostle of Allah (S). And had I compelled the people to abandon their actions and place them in their correct positions as per the teachings during the lifetime of the Apostle of Allah (S), my army would have dispersed from me, until I would be left alone with very few of my followers, who know my merit and my designated leadership from the Book of Allah and the tradition of the Apostle of Allah (S)…44

In this limited commentary we cannot go into the details of how the laws of Allah were changed according to the whims of those who ruled. However, we can suffice with some examples:

Although the Holy Prophet (S) did not permit supererogatory (nafilah) prayers to be conducted in congregation, one of the misguided caliphs, due to his personal whim, changed that and allowed it and even encouraged it, such that it became a custom among the Muslims. When Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) retained his right, he felt legally bound to correct their deviation, and hence, told his son Imam al-Hasan (‘a) to publicly announce that nafilah prayers must not be performed in congregation. Some ignorant people started challenging Imam al-Hasan (‘a), and Amir al- Mu’minin (‘a) observing the detrimental repercussions told al-Hasan (‘a) to leave them to do what they wanted. In one of his sermons, expressing his sorrow on this issue, Amir al-Mu’minin (‘a) says:

واللّٰه لقد أمرت الناس أن لا يجتمعوا في شهر رمضان إلا في فريضة وأعلمتهم أن اجتماعهم النوافل بدعة فتنادى بعض أهل عسكري ممن يقاتل معي يا أهل الإسلام غيرت سنة عمر بناها عن الصلاة في شهر رمضان تطوعا ولقد خفت أن يثوروا في ناحية جانب عسكري

I swear by Allah, I ordered the people not to gather in the Holy Month of Ramadan in congregation save during the obligatory prayers, and I informed them that their congregation in supererogatory prayer is an innovation (bid’ah), whereupon a soldier from among my army who fought besides me, called: O Muslims, ‘Umar’s tradition has been changed. He (‘Ali) is prohibiting us from supererogatory prayer in the month of Ramadan! Indeed, I feared that they would revolt within my army45.

In a comprehensive but succinct tradition, Imam al-Sadiq (‘a) is reported to have said:

حلال محمد حلال أبدا إلى يوم القيامة، وحرامه حرام أبدا إلى يوم القيامة

The things made lawful by Muhammad will remain lawful until the Day of Resurrection, and the things made unlawful by Muhammad will remain unlawful until the Day of Resurrection46.

In light of the above, let us look at the following well-known tradition of ‘Umar narrated by Sunni collectors of tradition:

متعتان كانتا على عهد رسول اللّٰه صلى اللّٰه عليه وسلم أنهى عنهما وأعاقب عليها متعة النساء ومتعتة الحج

There existed two forms of mut’ah during the lifetime of the Apostle of Allah (S), but I prohibit them and I will punish anyone who practices them: the mut’ah (temporary marriage) of women and the mut’ah (minor pilgrimage) of Hajj47.

Imam ‘Ali (‘a) is reported to have said:

لولا أن عمر نهى عن المتعة ما زنى إلا شقي

If ‘Umar had not prohibited mut’ah (temporary marriage) none save the wretched would have committed fornication48.

In a letter to Abu Musa al-Ash’ari, ‘Umar writes:

لقد هممت أن أجعل إذا طلق الرجل امرأته ثلاثا في مجلس أن أجعلها واحدة، ولكن أقواما جعلوا على أنفسهم فألزم كل نفس ما لزم نفسه، من قال لأمرأته أنت عليَّ حرام، ومن قال لامرأته: أنت بائنة. ومن طلق ثلاثا فهي ثلاث.

I decided to stipulate that when a man divorces his wife thrice in one sitting then I reckon it as a single divorce, but groups of people enforced that on themselves. Hence, I am obliging every soul what it has adhered to: Whosoever says to his wife: You are unlawful to me, she becomes unlawful to him; and whosoever tells his wife “You are divorced [with an irrevocable divorce]” then she is as such; and whosoever divorces thrice, then it is counted as three times49.

Ibn ‘Abbas is reported to have said:

لما كان زمن عمر رضي اللّٰه عنه قال: يا أيها الناس قد كان لكم في الطلاق أناةٌ، وإنه من تعجَّل أناة اللّٰه في الطلاق ألزمناه إيَّاه.

During the caliphate of ‘Umar, he said: O people, indeed, you had a deliberation in divorce; and indeed, whosoever hastens the deliberation bestowed by Allah in divorce, we will force it on him.

Commenting on the above traditions, al-’Allamah al-Amini in his Mawsu’at al-Ghadir says:

إن من العجب أن يكون استعجال الناس مسوغا لأن يتخذ الانسان كتاب اللّٰه ورائه ظهريا ويلزمهم بما رأوا، هذا الذكر الحكيم يقول بكل صراحة: الطلاق مرتان فإمساك بمعروف أو تسريح بإحسان. إلى قوله تعالى: فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره. فقد أوجب سبحانه تحقيق المرتين والتحريم بعد الثالث، وذلك لا يجامع جمع التطليقات بكلمة _ ثلاثا _ ولا بتكرار صيغة الطلاق ثلاثا متعاقبة بلا تخلل عقدة النكاح بينها.

It is indeed, strange that the haste of people can make it permissible for a person to place the Book of Allah behind his back and make it obligatory on the people to act according to their personal opinions. This wise reminder [Qur’an] very clearly says: [Revocable] divorce may be only twice; then [let there be] either an honourable retention, or a kindly release…And if he divorces her, she will not be lawful for him until she marries a husband other than him… [2:229-230]. Indeed, Allah has made it obligatory that the divorce must transpire twice, and the couple become forbidden to each other after the third instance, and that does not tally with performing three divorces by uttering the word “thrice”, nor by repeating the formula of divorce three times in succession without there being any marital contract in between50.

We wish to suffice with the aforesaid examples of how laws were freely interpolated by people. Those who would like to explore other lapses of the caliphs preceding Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) may refer to the magnum opus Mawsu’at al-Ghadir of al-’Allamah al-Amini. The beauty of this masterpiece is that it heavily refers to Sunni sources to convince our Sunni brethren about the traditions quoted.

3. Facilitating The Ground For A Group Of Ignorant Muslims Like The Renegades (Khawarij) To Have The Audacity To Openly Question And Challenge The Divinely Chosen Leader

Although some historians mention that the khawarij appeared after Imam ‘Ali (‘a) persisted in his covenant with Mu’awiyah to stop the battle of Siffin, the reality is that the “holier than thou” attitude of the khawarij must have taken roots much earlier during the time of the earlier caliphs. Many of the Muslims realised that those who have taken the responsibility of leadership themselves cannot interpret the verses of the Qur’an properly and have to refer to others. They also closely observed how some of the rulers were ignorant of the very basic Islamic laws and sometimes would make grave mistakes in cases of penal laws. This perhaps implanted the concept in their minds that religion can be judged and interpreted by any Muslim, even though he is not directly endorsed by Almighty Allah or His Apostle. To them, the necessity of infallibility of the chosen leader was completely farfetched.

The following are some instances that naturally give way to doubts about the authority of Islamic leadership and create an atmosphere of independence in judging and interpreting Islamic matters:

In his Sahih al-Muslim the Sunni compiler of tradition Muslim narrates with four chains of narrations from ‘Abd al-Rahman Ibn Abzi, as follows:

إنَّ رجلًا أتى عمرَ فقال: إني أجنبت فلم أجد ماءً. فقال: لا تصلِّ. فقال عمار: أما تذكر يا أمير المؤمنين إذ أنا وأنت في سرية فأجنبنا فلم نجد ماءً، فأما أنت فلم تصل، وأما أنا فتمعكت في التراب وصليت. فقال النبي صلى اللّٰه عليه وسلم: إنما كان يكفيك أن تضرب بيديك الأرض ثم تنفخ ثم تمسح بهما وجهك وكفيك...

A man came to ‘Umar and said: Indeed, I have become ritually unclean (ajnabtu), and have not found water. He [‘Umar] said: [Then] do not pray. ‘Ammar [who was nearby] said: Do you not remember O Amir al-Mu’minin when I and you were in a military detachment and we became ritually unclean and did not find water, and you did not pray, but I rolled on the soil and then prayed. Then the Prophet (S) said: Indeed, it was sufficient for you to strike with your two hands on the earth and blow [the sand on your hands] and then wipe with them your face and two palms…51

In his Qur’anic Exegesis Al-Jami’ li Ahkam al-Qur’an, al-Qurtubi narrates the following tradition:

وخطب عمر رضي اللّٰه عنه فقال: ألا لا تغالوا في صدقات النساء فإنها لو كانت مكرمة في الدنيا أو تقوى عند اللّٰه لكان أولاكم بها رسول اللّٰه صلى اللّٰه عليه وسلم، ما أصدق قط امرأة من نسائه ولا بناته فوق اثنتي عشرة أوقية. فقامت إليه امرأة فقالت: يا عمر، يعطينا اللّٰه وتحرمنا! أليس اللّٰه سبحانه وتعالى يقول: (وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا)؟ فقال عمر: أصابت امرأة وأخطأ عمر. وفي رواية أخرى فأطرق عمر ثم قال: كل الناس أفقه منك يا عمر!

‘Umar addressed the people and said: Indeed, do not exceed in the dowers of women, for if that would have been a noble deed in this world or a deed of piety to Allah, then the Apostle of Allah (S) would have been worthier to do it than you. No woman from his women or daughters ever fixed a dower beyond twelve awqiyahs52. On hearing this, a woman stood up towards him and said: O ‘Umar, whilst Allah is giving us, you deprive us? Does Allah not say

وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا

“…and you have given one of them a quintal [of gold], do not take anything away from it…” (4:20)?

Hearing this, ‘Umar said: A woman got it correct but ‘Umar made a mistake. In another tradition, the following expression has come: “Thereupon ‘Umar lowers his head and says: All the people are more understanding than you O ‘Umar (kullu al-nas afqahu minka ya ‘Umar!)!”53

The phrase “All the people are more understanding than you O ‘Umar” (kullu al-nas afqahu minka ya ‘Umar!) has been repeated by ‘Umar on a number of occasions when he made mistakes. If such is the situation of a leader who is addressed by some as Amir al-Mu’minin, how vulnerable can the laws of Islam be to wrong interpretation?!

Other similar statements narrated from ‘Umar are as follows:

كلُّ أَحَدٍ أَعْلَمُ مِنْ عُمَرَ

Everyone is more leaned than ‘Umar54.

كلُّ النَّاسِ أَفْقَهُ مِنْكَ يَا عُمَرُ

All the people are more understanding than you, O ‘Umar55.

كلُّ النَّاسِ أَفْقَهُ مِنْ عُمَرَ حَتَّى المُخَدَّرَاتِ فِي البُيُوتِ

All the people are more understanding than ‘Umar including spinsters in the houses56.

كلُّ وَاحِدٍ أَفْقَهُ مِنْكَ حَتَّى النِّسَاءِ يَا عُمَرُ

Everyone is more understanding than you, including the old women, O ‘Umar57.

كلُّ أَحَدٍ أَفْقَهُ مِنِّي

Everyone is more understanding than me58.

In his Mawsu’at al-Ghadir ‘Allamah ‘Abd al-Husayn al-Amini narrates the following tradition from Sunni sources:

عن أنس بن مالك قال: إن عمر قرأ على المنبر: فأنبتنا فيها حبًّا وعنبًا وقضبًا وزيتونًا ونخلًا وحدائق غلبًا وفاكهةً وأبًّا. قال: كل هذا عرفناه، فما الأب؟ ثم رفع عصا كانت في يده فقال: هذا لعمر اللّٰه هو التكلف. فما عليك أن لا تدري ما الأب؟ اتبعوا ما بين لكم هداه من الكتاب فاعملوا به وما لم تعرفوه فكلوه إلى ربه.

Anas Ibn Malik reports: Indeed, ‘Umar read the following verse on the pulpit:

فأنبتنا فيها حبًّا

“…And made the grain grow in it” (80:27).

وعنبًا وقضبًا

“And vines and vegetables” (80:28).

وزيتونًا ونخلًا

“Olives and date palms” (80:29).

وحدائق غلبًا

“And densely-planted gardens” (80:30).

وفاكهةً وأبًّا

“Fruits and pastures (fakihatan wa abban)” (80:31).

And then said: We have understood all this, but what is the meaning of al-abb? Then he left the stick that he had in his hand and said: I swear by the ever-lasting existence of God, this is self- burdening (al-takalluf), and what will happen to you if you do not know what the word al-abb is? Follow the guidance of the Book that has been made clear for you, and that which you do not know, leave it to its Lord59.

In his Mawsu’at al-Ghadir, ‘Allamah ‘Abd al-Husayn al-Amini narrates the following tradition from Sunni sources:

أخرج الحافظان العقيلي وابن السمان عن أبي حرب بن أبي الأسودِ: أنَّ عمرَ أرادَ رَجْمَ المرأةِ التي ولدت لِسِتَّةِ أشهرٍ فقال له عليٌّ: إنَّ اللّٰه تعالى يقول: وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا. وقال تعالى:

وَفِصَالُهُ فِي عَامَيْنِ. فالحمل ستة أشهر والفصال في عامين. فترك عمرُ رَجْمَها وقال: لولا عليٌّ لهلك عمر.

Al-’Uqayli and Ibn Samman narrated from Abi Harb Ibn Abi al-Aswad: ‘Umar wanted to punish a woman who had conceived after six months by stoning her to death [because of suspected adultery]. Thereupon ‘Ali (‘a) said to him: Indeed, Allah, the Exalted, says:

وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا

“… And his gestation and weaning take thirty months” (46:15).

and He, the Exalted says:

وَفِصَالُهُ فِي عَامَيْنِ

“…and his weaning takes two years” (31:14).

Therefore, pregnancy can be six months and weaning two years. Having heard this, ‘Umar abandoned his decision to stone her, and said: “If it was not for ‘Ali, Umar would have perished!”60

In another similar case, Ibn ‘Abbas reminds ‘Umar that his decision of stoning a certain woman who delivered after six months is incorrect, and after explaining to him the reason, he submits to Ibn ‘Abbas’ view61.

In his Mawsu’at al-Ghadir ‘Allamah ‘Abd al-Husayn al-Amini narrates another similar occasion which is very sad indeed:

أخرج الحفاظ عن بعجة بن عبد اللّٰه الجهني قال: تزوج رجل منا امرأة من جهينة فولدت له تماما لستة أشهر، فانطلق زوجها إلى عثمان فأمر بها أن ترجم فبلغ ذلك عليًا رضي اللّٰه عنه فأتاه فقال: ما تصنع؟ ليس ذلك عليها قال اللّٰه تبارك وتعالى: وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا وقال: وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ. فالرضاع أربعة وعشرون شهرًا والحمل ستة أشهر. فقال عثمان: واللّٰه ما فطنت لهذا، فأمربها عثمان أن تُرد فوجدت قد رُجِمَتْ

Ba’jah Ibn ‘Abdullah al-Jahanni is reported to have said: A man married a woman from the tribe of Jahinah, and she bore a sound child after six months. So her husband went to ‘Uthman [and informed him about the case] and ‘Uthman ordered that she should be stoned to death. ‘Ali (‘a) came to know about this matter, and he came to ‘Uthman and said: What are you doing? She does not deserve to be stoned. Allah, the Blessed and Exalted says:

وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا

“…and his gestation and weaning take thirty months” (46:15).

And He says:

وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ

“Mothers shall suckle their children two complete years…” (2:233).

Hence, suckling is twenty-four months and gestation six months. [Hearing this,] ‘Uthman said: I swear by Allah, I did not know this. So ‘Uthman ordered that she should be acquitted and not punished, but she was found already stoned to death…62

4. Facilitating A Perpetual Ground For Torture And Oppression Against The Ahl Al-Bayt (‘A)

Some noteworthy examples of the brutal consequences of usurping the caliphate were:

Forcefully snatching away Fadak, the property gifted by the Prophet (S) to Bibi Fatimah (‘a) during his lifetime.

Martyrdom of Hadrat Muhsin (‘a) in the pure womb of Bibi Fatimah al- Zahra’ (‘a)

Martyrdom of Bibi Fatimah al-Zahra’ (‘a), a short period after the Holy Prophet (S)’s demise.

The domination of Banu Umayyah and their atrocities on the Ahl al- Bayt (‘a) and their sincere followers.

Facilitating the ground for the appearance of the slayers of Amir al- Mu’minin who were known as the Qasitun (the unjust, such as Mu’awiyah and his followers), the Nakithun (the breakers of allegiance such as Talhah and Zubayr), and the Mariqun (the renegades who were the Khawarij).

Murder of Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a).

Murder of Imam al-Hasan (‘a).

The horrendous massacre and tragedy of Karbala and the murder of Sayyid al-Shuhada (Imam al-Husayn (‘a))

Captivity of Imam Zayn al-’Abidin (‘a) and the rest of the family of Imam al-Husayn (‘a)

The despicable tragedy of al-Harrah in Madinah.

Murder of Imam Zayn al-’Abidin (‘a) and Imam al-Baqir (‘a)

The victory of Banu ‘Abbas and their atrocities against the Ahl al- Bayt (‘a) and their sincere followers

Murder of the sixth to eleventh Imams (peace be upon them) at the hands of Banu ‘Abbas

The ghaybah of Imam al-Mahdi (‘a), whose separation has injured the hearts of his sincere followers.

5. Facilitating The Ground For Disunity And Hence, Weakening The Power Of The Muslims And Islam

The Pharaonic divide and rule policy63 has always been helpful to the oppressors, and has always been destructive to the oppressed. When the disbelievers observed how devastating this policy can be, they tried to employ it wherever and whenever they could. On observing the Shi’a- Sunni divide, the enemies of Islam would always induce hatred and animosity among the Muslims so that they are able to subjugate and dominate them.

We can tangibly observe the same even today: the disbelievers allow terroristic activities in different places of the Muslim world to rationalise their forceful presence. In some Muslim lands lots of wealth is spent to motivate a group of so-called Muslims to carry out terrorist activities against another group of Muslims who have a different ideology.

The Wahhabi faction, whose very creation and momentum has been facilitated by non-Muslims opposed to Islam, have been misled to believe that slaying the Shias for example, will guarantee their place in Paradise. Whereas the aim of the Satanic enemies of Islam is to create unrest, disunity, hatred, animosity, etc. among the Muslims, so that they can control them however they want, the ignorant or rather mischievous Wahhabis, who have not revised the basis of their beliefs, nor authenticated the same, are happily motivated to dip themselves in the innocent blood of scores of Muslims, and as a result establish two things:

Terrorism: The provokers of their activities themselves then publicise their terror throughout the world to tarnish the name of Muslims and Islam in general (which is always extremely cautious when it comes to shedding even a drop of blood). The paradox is that despite the world having so many non-Muslims according to the definition of the Wahhabi ideology, only the Shi’a Muslims are targeted in this manner!

Disunity: The perpetrators of such massacres undoubtedly instil hatred between the Muslims, and lead ignorant groups among the victims to retaliate, which in turn results in greater bloodshed.

The slumbering Muslims therefore, should wake up and realise that unless they change their immature attitude and come to their senses, they will continue to be victims of bloodshed, discord, and disunity, and will never gain control over themselves.

If we observe carefully, ever since Ayatullah al-’Uzma al-Sayyid ‘Ali al- Sistani (may Allah protect him) came into the political scene, he has repeatedly called the people of Iraq towards unity and brotherhood. In extremely infuriating circumstances when the Shias commemorating the martyrdom of Imam al-Husayn (‘a) have been attacked by the Wahhabis, his message has been “unity and no emotional retaliation”. Obviously, that does not mean that the perpetrators of the massacres should not be condemned, apprehended or punished. Rather, it means a vigilant Muslim must not be provoked to attack a Sunni Muslim just because one of his fellow Sunni brothers committed an act of terror.

Why Curse The Founders Of Wrongdoing?

There is an ongoing debate among our esteemed brethren about the permissibility of expressing La’n on the fundamental elements of oppression against the Household of the Holy Prophet (S) throughout history. In order to understand the truth of this matter, it is imperative for us to first map out a course of discussion, and thereafter tackle each point carefully.

God-willing, we shall adopt the following course, and thereafter try to arrive at a conducive conclusion:

The definition of La’n & curse

The difference between Sabb & La’n

The law of La’n according to the Qur’an and the Sunnah

Expressing La’n for a particular person

Understanding the crux of La’n

The Definition Of La’n

A majority of the authoritative lexicographers define the word La’n as “to distance” or “to expel” (al-ib’ad or al-tard). Al-Zamakhshari, in his lexicon Asas al-Balagha says:

لعنه أهله: طردوه و أبعدوه، وهو لعين طريد، لقد لعن اللّٰهُ إبليس: طرده من الجنة، وأبعده من جوار الملائكة ولعنت الكلب والذئب: طردتهما.

La’anahu ahluhu means “His family expelled and banished him” and thus, he is the expelled and banished one (wa huwa la’inun taridun). Indeed, Allah did La’n on Iblis [Satan], meaning “He expelled him from Paradise and banished him from the neighbourhood of the angels”. And [when I say] la’antu al-kalba wa al-dhi’ba, I mean I expelled both [the dog and the wolf].64

When we are advised to do La’n, it means we are advised to pray to Allah to distance from His mercy those who deserve to be distanced.

Having known the definition of La’n, which we normally translate in the English language as curse, let us now consider the exact definition of curse, and then compare and reflect whether we can employ it as an equivalent for the word La’n or not.

The Definition Of Curse

According to the authoritative encyclopaedic twenty-volume Oxford English Dictionary (OED), curse is translated as:

An utterance consigning, or supposed or intended to consign, (a person or thing) to spiritual and temporal evil, the vengeance of the deity, the blasting of malignant fate, etc. It may be uttered by the deity, or by persons supposed to speak in his name, or to be listened to by him.65

If the word “consign” is employed in its original sense, which is “setting a seal or mark”, the meaning of curse would be “to mark a person or thing with spiritual or temporal evil”. However, if what is meant by consigning is “to entrust”66, curse would signify “to entrust a thing to spiritual and temporal evil”.

As concerns its etymology, the Oxford English Dictionary says:

[Late OE. curs, of unknown origin; no word of similar form and sense is known in Teutonic, Romanic, or Celtic….]67

Irrespective of the aforesaid information, what is important in our present discussion is how we define “curse” today in our age. Skimming through different lexicons, we get the impression that it signifies “invocation of evil on someone”. Consider the following examples:

Dictionary of the World Book Encyclopaedia:

a) CURSE: vt. (1) to ask God to bring evil or harm on. (2) to bring evil or harm on. (3) to swear at. (4) to excommunicate. (5) to speak profanely against.68

The Merriam Webster’s Dictionary:

Definition of CURSE

transitive verb

1: to use profanely insolent language against: blaspheme <curse God and die — Job 2:9(REB)>

2 a: to call upon divine or supernatural power to send injury upon <was cursed and fears he will die>

b: to execrate in fervent and often profane terms <cursed by future generations unless we act now>

3: to bring great evil upon: afflict <a land cursed with famine> 69

Having known the definition of curse in its present usage, which is what is important for us at the moment, we come to realise that the word curse cannot accurately replace the word La’n, which means “to distance, banish, expel, etc” or “to pray for the banishment of someone from Divine mercy”.

If however, we take the meaning of its corollary (lazim), which is spiritual harm on the one who is expelled from Divine mercy (mal’un), perhaps the meaning “to ask God to bring evil or harm on” as defined by the Dictionary of World Book Encyclopaedia, may be suitable. Consequently, we can

employ the word curse as a substitute for La’n. In this book, whenever we employ the word curse henceforth, we refer to the accurate meaning of La’n as expounded by authoritative Arab lexicographers.

The Difference Between Sabb & La’n

A group of misinformed Muslims (for whose guidance we eagerly pray), claim that the Shias fling defamatory remarks on the companions of the Holy Prophet (sahaba). The word they employ in this accusation is “Sabb”.

In the Arabic language, however, the word Sabb is quite different from the word La’n: Ibn al-Athir in his al-Nihayah says: “al-Sabb means al- shatm (to speak ill of)”. Its etymological meaning is “to cut” (al-qat’)70. Some experts of lexicography, however, opine that al-Sabb is more stern than al-shatm, for whereas the latter is to speak ill of someone, the former is to persist and prolong the same. Small wonder, al-Isfahani in his Qur’anic lexicon, defining al-Sabb says that it is “al-shatm al-waji’” (painful vilification)71.

Hence, it is incorrect to say that by invoking Allah to expel those who deserve to be expelled from His mercy, we are directly speaking ill and employing abusive language about them.

In his epistle Ziyarat ‘Ashura’ fawqa al-Shubahat (Ziyarat ‘Ashura Beyond Ambiguities), the late esteemed jurisprudential authority, Ayatullah al- Shaykh Mirza Jawad al-Tabrizi writes72:

It may be said that what has been narrated from Amir al-Mu’minin (‘a) that “Indeed, I dislike that you be frequent vilifiers” (Inni akrahu lakum an takunu sabbabin) is a proof for the prohibition of [both] La’n and Sabb (vilification). Imam ‘Ali (‘a) is reported to have said:

إني أكره لكم أن تكونوا سبابين، ولكنكم لو وصفتم أعمالهم، وذكرتم حالهم كان أصوب في القول وأبلغ في العذر...

Indeed, I dislike you to be frequent vilifiers; but were you to describe their actions and mention their state it would be more correct in speech and more convincing in excuse73.

In response we say: This statement originates from lack of contemplation, due to the following various reasons:

The phrase “Inni akrahu” (Indeed, I dislike) does not establish and prove legal prohibition, save in the case where there is an indication (qarinah) towards that.

Indeed, the ruling is directed to the addressees about whom the Imam (‘a) said “lakum” (for you) in the above-mentioned tradition. And this does not clarify that it includes all the Muslims, due to the possibility of the existence of a specific characteristic in those warriors who accompanied the Imam (‘a) in war, for the situation of war against the enemy requires aloofness from verbal confrontation, and attention to what is of greater importance and more appropriate in that state.

Indeed, what is disliked is “one who frequently vilifies (sabbab)”, and there is a difference between one who [merely] vilifies (Sabb) and one who frequently vilifies (sabbab), for the former is a word that signifies abundance, and means “abundance of vilification”. And it is clear that disliking frequent vilification is not the same as disliking mere vilification.

The prohibition in the verse is not a legislative prohibition (nahy mawlawi) but an advisory prohibition (nahy irshadi), due to the hint in the sentence that comes after it, which says “for were you to describe their actions, and speak about their deeds, it would be more correct in speech and convincing in excuse.” This means that the content of the tradition was geared to guide and show the importance of describing the state of the enemy instead of vilification in influencing the souls of the other side; it did not mean the prohibition of vilification or the exposition of its lesser importance.

Indeed, there is a clear linguistic and commonly understood difference between Sabb (vilification) and La’n, for Sabb signifies the lowering of dignity and honour in a person, whereas La’n is an invocation to seek expulsion from Divine Mercy. Prohibition of the first, therefore, does not necessitate the prohibition of the second [as they are two different things].

The Law Of La’n According To The Qur’an And The Sunnah

The Holy Qur’an is the fundamental source of Islam. Those who have carefully read it have no doubt that Islam permits a believer to express La’n to a category of people who deserve to be distant from Divine mercy.

Consider the following Verses.

1) The Holy Qur’an says:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

“Indeed, those who conceal what We have sent down of manifest proofs and guidance, after We have clarified it in the Book for mankind, they shall be cursed by Allah and cursed by the cursers” (2:159).

Following is an exposition worthy of consideration:

We very well know that according to the Holy Qur’an the Holy Prophet (S) does not speak out of his own desire. The source of what he says is Divine Revelation: “Nor does he speak out of [his own] desire, it is just a revelation that is revealed [to him].” (53:3). There are traditions that clearly say that Allah, the Exalted, ordered His Messenger (S) to openly announce to the people the succession of Imam ‘Ali in Ghadir Khumm, and if he were not to do so, then he would have failed in communicating the Divine Message in totality.

Almighty Allah revealed the following verse to the Holy Prophet (S) during his farewell pilgrimage (hijjat al-wida’):

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ

“O Apostle! Communicate that which has been revealed to you from your Lord, and if you do not, then you will not have communicated His message at all; and Allah shall protect you from the people. Indeed, Allah does not guide the faithless” (5:67).

According to the successively narrated (mutawatir) tradition of Ghadir, the phrase “ma unzila ilayk” (that which has been revealed to you) of the abovementioned verse refers to appointing Imam ‘Ali (‘a) as the successor of the Holy Prophet (S). Thereupon the Holy Prophet (S) explicitly communicated to a multitude of pilgrims present that Imam ‘Ali (‘a) is his successor and the guardian of every faithful male and female. Interestingly, the very two people who later laid the foundation stone of oppression against religion, are reported to have preceded everyone in congratulating Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) on this occasion. One of the two, according to different chains of narration from the Shi’a as well as the Sunni, addressing Imam ‘Ali (‘a), is reported to have said:

بخٍّ بخٍّ لك يا علي أصبحت مولاي ومولى كل مؤمن ومؤمنه

Congratulations, O ‘Ali, you have become my guardian and the guardian of every believing male and female74.

The two were the same people who later in a place in Madinah called Saqifah practically concealed what Allah revealed of the manifest proofs75. Consequently, according to the Holy Qur’an, they are perpetually cursed by Allah Himself. The aorist verb yal’anu-hum in the verse above signifies continuity. Therefore, Allah, the All-Majestic, continuously distances them from His Mercy.

Al-’Ayyashi in his Tafsir al-’Ayyashi, narrates the following from Imam al- Sadiq (‘a):

إن الذين يكتمون ما أنزلنا من البيِّنات والهُدى في علي (عليه السلام(

[The Imam read verse] “Indeed, those who conceal what We have sent down of manifest proofs and guidance” and said it (i.e. manifest proofs and guidance) is about ‘Ali (‘a).76

Following is a rational and systematic exposition of the aforesaid discussion:

Allah ordered His Messenger to declare ‘Ali (‘a) as his successor in Ghadir Khumm77

Concealers of Divine Revelation are constantly cursed by Allah78

Some people after the Prophet’s demise practically concealed the truth of ‘Ali’s succession by declaring a successor of the Holy Prophet (S) based on their own whims and selfish desires

They never repented, and for as long as they were alive, they never gave the caliphate to its rightful owner. They are also reported to have never written a will where they would surrender the caliphate to its rightful owner.

Therefore, they are always cursed by Allah.

2) The Holy Qur’an says:

إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ

“Indeed, those disbelieved and died in their state of disbelief, it is they on whom shall be the curse of Allah, the angels and all mankind” (2:161).

In a tradition narrated from al-Kafi, we come to learn that three specific companions of the Holy Prophet (S) whose names have not been mentioned explicitly, due to their denial of the guardianship of Imam ‘Ali (‘a) left this world with no faith. Imam al-Sadiq (‘a) commenting on the following verse of the Qur’an, says:

إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا

“As for those who believe and then disbelieve, then believe again and then disbelieve and then increase in disbelief, Allah shall never forgive them, nor shall He guide them to any way” (4:137).

نزلت في فلان وفلان وفلان، آمنوا بالنبي صلى اللّٰه عليه وآله في أول الأمر وكفروا حيث عرضت عليهم الولاية، حين قال النبي صلى اللّٰه عليه وآله: من كنت مولاه فهذا علي مولاه، ثم آمنوا بالبيعة لأمير المؤمنين عليه السلام، ثم كفروا حيث مضى رسول اللّٰه صلى اللّٰه عليه وآله، فلم يقروا بالبيعة، ثم ازدادوا كفرا بأخذهم من بايعه البيعة لهم فهؤلاء لم يبق فيهم من الإيمان شيء

This verse was revealed about so and so, so and so, and so and so. They believed in the Prophet (S) at the onset and disbelieved in him when the matter of the guardianship [of Imam ‘Ali] was presented to them, when the Prophet (S) said: “Whosoever’s master I am, this ‘Ali is his master”. Thereafter, they [once again] believed by [apparently] paying their oath of allegiance to Amir al-Mu’minin (‘a), and then disbelieved when the Holy Prophet (S) passed away and did not confess their oath of allegiance [to Amir al-Mu’minin]. Thereafter they increased in disbelief by taking the oath of allegiance from those who had established their oath of allegiance with Imam ‘Ali (‘a). These therefore, are those in whom no speck of belief remained79.

Hence, since these companions had no faith, curse of Allah, His angels and all the people, is on them.

Following is a rational exposition of the aforesaid discussion:

The curse of Allah, His angels and all the people are on those who died while they were disbelievers80

Three anonymous companions of the Holy Prophet (S), as the aforementioned tradition of al-Kafi establishes, died as disbelievers.

As a result, these three are cursed by Allah, the angels and all the people.

3) The Holy Qur’an says:

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِينًا

“Indeed, those who torment Allah and His Apostle are cursed by Allah in the world and the Hereafter, and He has prepared a humiliating punishment for them” (33:57).

Both the Shi’a as well as the Sunni sources unanimously narrate the following tradition of the Holy Prophet (S) about Bibi Fatimah Zahra’ (‘a) with slight variations in expression:

من آذى فاطمة فقد آذاني ومن آذاني فقد آذى اللّٰه

Whosoever torments Fatimah has tormented me, and whosoever has torments me, has tormented Allah81.

History mentions two particular companions whom Hadrat Fatimah Zahra’ (‘a) herself reminds about the above tradition:

Imam al-Sadiq (‘a) narrates from his noble grandfathers:

بينما ابو بكر وعمر عند فاطمة عليها السلام يعودانها، فقالت لهما: أسألكما باللّٰه الذي لا إله إلا هو هل سمعتما رسول اللّٰه صلى اللّٰه عليه وآله يقول: من آذى فاطمة فقد آذاني ومن آذاني فقد آذى اللّٰه؟ فقالا: اللهم نعم. قالت: فأشهد أنكما آذيتماني.

While so and so and so and so were at Fatimah (‘a)’s place visiting her when she was sick, she said to them: I ask you two by Allah, besides whom there is no god, did you hear the Apostle of Allah (S) say: Whosoever torments Fatimah (‘a) has tormented me, and whosoever torments me, has tormented Allah? They both said: Yes. She thereupon said: Therefore, I bear witness that both of you have tormented me!82

The Holy Prophet (S) is also reported to have said the following about Imam ‘Ali (‘a):

من آذى علياً فقد آذاني

Whosoever torments ‘Ali has tormented me83.

‘Amr al-Aslami, one of the companions of the Holy Prophet (S) present in Hudaybiyyah, had gone to Yemen with Imam ‘Ali (‘a), and apparently was a cause of disturbance to him. After returning to Madinah, the Holy Prophet (S) said to him:

لقد آذيتني

Indeed, you have tormented me! ‘Amr, afraid of his situation, says:

أعوذ باللّٰه (من ان) أوذيك يا رسول اللّٰه (صلى اللّٰه عليه وآله(

I seek refuge from tormenting you, O Apostle of Allah, (peace be on him and his progeny)!

The Holy Prophet (S) explains the reason:

بلى من آذى عليا فقد آذاني

Indeed, whosoever torments ‘Ali has tormented me84. He (S) is also reported to have said:

ألا من آذاني في قرابتي فقد آذاني، ومن آذاني فقد آذى اللّٰه

Indeed, whosoever torments me in relation to my near ones, has tormented me, and whosoever torments me has tormented Allah85.

It is also important to know that there are traditions that mention other categories of people, whose disturbance would be tantamount to tormenting Almighty Allah and the Holy Prophet (S). Examples of such traditions are as follows:

The Holy Prophet (S) is reported to have said:

من آذى والديه فقد آذاني، ومن آذاني فقد آذى اللّٰه، ومن آذى اللّٰه فهو ملعون

Whosoever torments his parents, has tormented me; and whosoever torments me, has tormented Allah; and whosoever torments Allah is cursed [and distant from Allah’s Mercy]86.

The Holy Prophet (S) is reported to have said:

من آذى مؤمناً فقد آذاني، ومن آذاني فقد آذى اللّٰه عزَّوجلَّ، ومن آذى اللّٰه فهو ملعون في التوراة والإنجيل والزبور والفرقان

Whosoever torments a faithful believer has tormented me, and whosoever torments me has tormented Allah, the Invincible and Majestic, and whosoever torments Allah, is cursed in the Torah, in the Gospel, in the Psalms and in the Furqan [Qur’an]87.

The Holy Prophet (S) is reported to have said:

من آذى المسلمين فقد آذاني، ومن آذاني فقد آذى اللّٰه عزَّوجلَّ

Whosoever torments the Muslims has tormented me, and whosoever torments me, has tormented Allah, the Invincible and Majestic88.

The Holy Prophet (S) is reported to have said:

من آذى جاره فعليه لعنة اللّٰه والملائكة والناس أجمعين

Whosoever torments his neighbour, then upon him be the curse of Allah and the angels and all human beings89.

The Holy Prophet (S) is reported to have said:

... ومن آذى غازيا فقد آذاني، ومن آذاني فقد حرَّم اللّٰه عليه الجنة ومأواه النار ...

…And whosoever torments a warrior [in the way of Allah] has tormented me, and whosoever torments me, Allah will prohibit him from Paradise and his abode will be Hell Fire…90

In light of the aforesaid, the following is a rational exposition to establish the validity of ‘curse’:

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِينًا

“Allah curses those who torment Allah and the Holy Prophet (S) in both this world as well as the Hereafter” (33:57).

Tormenting Fatimah (‘a), ‘Ali (‘a), the relatives of the Prophet (S), a believer, etc. is tantamount to tormenting Allah and the Holy Prophet (S).

Consequently, the tormenting ones (some of whom were companions of the Holy Prophet (S), and who visited Fatimah (‘a) in her house), are therefore, cursed by Allah in this world and the Hereafter.

4) The Holy Qur’an says:

كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

“How shall Allah guide a people who have disbelieved after their faith and after bearing witness that the Apostle is true, and after manifest proofs had come to them? Allah does not guide the wrongdoing lot” (3:86).

أُولَٰئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ

“Their requital is that there shall be upon them the curse of Allah, the angels, and all mankind” (3:87).

5) The Holy Qur’an also says:

قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكَ مَثُوبَةً عِندَ اللَّهِ مَن لَّعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ أُولَٰئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ عَن سَوَاءِ السَّبِيلِ

“Say, ‘Shall I inform you concerning something worse than that as a requital from Allah? Those whom Allah has cursed and with whom He is wrathful, and turned some of whom into apes and swine, and worshippers of Evil! Such are in a worse situation, and more astray from the right way’” (5:60).

Therefore, not only is it allowed in Islam to seek the Divine expulsion of those who deserve such expulsion, it is also an expression of harmony with the All-Wise and All-Merciful Creator Himself, who curses those who deserve it.

There are so many instances in the traditions of the Ahl al-Bayt (‘a) as well as the distinguished companions of the Holy Prophet (S) where La’n is perfectly expressed. The following are some noteworthy examples:

Shi’a Sources

The Holy Prophet (S) is reported to have said:

إذا ظهرت البدع في أمتي فليظهر العالم علمه فمن لم يفعل فعليه لعنة اللّٰه

When innovations appear in my nation, the knowledgeable one must manifest his knowledge, and whosoever does not do so then upon him be the curse of Allah91.

The Holy Prophet (S) is reported to have said:

حلق اللحية من المثلة ومن مثل فعليه لعنة اللّٰه

Shaving the beard is an example of mutilation, and whosoever mutilates, then upon him is the curse of Allah92.

Imam al-Sadiq (‘a) is reported to have said:

من قال بأنَّنا أنبياء فعليه لعنة اللّٰه ومن شكَّ في ذلك فعليه لعنة اللّٰه

Whosoever says that we are Divine prophets, may the curse of Allah be upon him; and whosoever [even] doubts about that, may the curse of Allah be upon him93.

‘Ali Ibn Mahzyar is reported to have said: I heard Aba Ja’far (‘a) saying the following when the name of Abu al-Khattab was mentioned near him:

لعن اللّٰه أبا الخطَّاب ولعن أصحابه ولعن الشَّاكِّين في لعنه ولعن من وقف في ذلك وشكَّ فيه

May Allah’s curse be on Aba al-Khattab94, and may He curse his companions, and may He curse those who doubt in invoking curses on him, and may He curse those who stop cursing him and doubt about the same95.

Imam ‘Ali (‘a) is reported to have said: The Messenger of Allah (S) said to me:

أنا وأنت يا علي أبوا هذا الخلق، فمن عقَّنا فعليه لعنةُ اللّٰه

I and You, O ‘Ali, are the two fathers of creation; whosoever disobeys us then upon him be the curse of Allah96…

Imam al-Sadiq (‘a) is reported to have said that the Holy Prophet (S) said:

ملعون ملعون من عبد الدينار والدرهم ... ملعون ملعون من نكح بهيمة

Cursed, cursed is one who worships the dinar and dirham97… Cursed, cursed is one who copulates with an animal98.

Imam al-Sadiq (‘a) is reported to have said that the Holy Prophet (S) said:

ملعون ملعون مالٌ لا يزكَّى

Cursed, cursed, is that wealth that is not purified99.

Imam Abu al-Hasan Musa Ibn Ja’far (‘a) is reported to have said:

المؤمن أخو المؤمن لأبيه وأمه ملعون ملعون من اتَّهم أخاه ملعون ملعون من غَشَّ أخاه ملعون ملعون من لم ينصح أخاه ملعون ملعون من احتجب عن أخيه ملعون ملعون من اغتاب أخاه

A believer is the brother of a believer from the same father and mother; cursed, cursed, is he who wrongly blames his brother; cursed, cursed, is he who cheats his brother; cursed, cursed, is he who does not advise his brother; cursed, cursed, is he who hides himself from his brother; cursed, cursed, is he who backbites his brother100.

Sunni Sources

After the Holy Prophet (S) returned from his farewell pilgrimage, he ordered a twenty-year-old brave youth called Usamah Ibn Zayd Ibn Harithah to take an army and go for an expedition against the Romans who were about to attack Madinah. He also commanded some very prominent companions to join the ranks. Historical accounts tell us101 that from among those whom he commanded to join this army were Abu Bakr, ‘Umar, ‘Uthman, Abd al-Rahman Ibn ‘Awf, Abu ‘Ubaydah Ibn al- Jarrah, Sa’d Ibn Abi Waqqas, Talhah, Zubayr, and Khalid Ibn al-Walid. Unfortunately, many did not heed to the Holy Prophet (S)’s words and the Holy Prophet (S) declared:

جَهِّزوا جيش أسامة لعن اللّٰه من تَخَلَّفَ منه

Prepare and equip the army of Usamah. May Allah’s curse be on one who lags behind it102.

Here there is a clear mention of the Prophet’s curse on some of his prominent companions.

The Holy Prophet (S) is reported to have said:

ملعون من سَبَّ أباه ملعون من سَبَّ أمه ملعون من ذبح لغير اللّٰه … ملعون من وقع على بهيمة ملعون من عمل بعمل قوم لوط (عليه السلام)

Cursed is one who vilifies his father, cursed is one who vilifies his mother, cursed is one who slaughters [a sacrifice] for other than Allah…cursed is one who copulates with an animal, cursed is one who does the act of the people of Prophet Lut (‘a)103.

Abu Bakr reports from the Holy Prophet (S):

ملعون من ضارَّ مؤمنا أو مَكَرَ به

Cursed is one who harms a believer or deceives him104.

Abu Hurayrah narrates from the Holy Prophet (S):

خير هذه الأمة من بعدي علي بن أبي طالب وفاطمة والحسن والحسين فمن قال غير هذا فعليه لعنة اللّٰه

The best of this nation after me are ‘Ali Ibn Abi Talib, Fatimah, Hasan, and Husayn. And whosoever says other than that, may the curse of Allah be on him105.

Abu Hurayrah narrates from the Holy Prophet (S):

إذا دعا الرجل امرأته إلى فراشه فأبت عليه فبات وهو غضبان لعنتها الملائكة حتى تصبح

If a man calls his wife to his bed, and she refuses, and he spends the night while he is angry [with her], the angels curse her until morning106.

‘Abdullah Ibn Zubayr is reported to have said:

أشهد لسمعت رسول اللّٰه صلى اللّٰه عليه وسلم يلعن الحكم وما ولد

I bear witness that indeed, I heard the Apostle of Allah (S) cursing Hakam and his offspring107.

The aforesaid are only a few of the ample examples from the Qur’an and the Sunnah. Hence, trying to challenge them under the pretext that Islam is a religion of peace and mercy is trying to question the validity of the Qur’an and the dictums of the Holy Prophet (S) and the Ahl al- Bayt (‘a). Such an argument does not hold weight and questions the most fundamental Islamic sources.

Invoking La’n On A Specific Person

Some Muslims opine that we are only allowed to do La’n in a general way, and that we cannot curse a particular person, whom we determine and decipher to be among those who according to the teachings of Islam deserve to be cursed.

The reality, however, is quite contrary, for not only do we have proofs that establish the permissibility of La’n on specific people, there are traditions where some of the signposts of guidance clearly expressed their La’n on specific people by name.

We do not negate that expressing La’n in small instances, due to personal grudges or interests, is abhorred, forbidden, and dangerous as well. Nor do we encourage one to invoke La’n on those whose identities and states one does not know properly. However, that does not mean that we restrict La’n to a general invocation of curse.

The Divine scholar, Mulla Muhammad al-Naraqi writes in his ethical masterpiece Jami’ al-Sa’adat:

والحق جواز اللعن على شخص معين عُلِمَ اتصافه بصفة الكفر أو الظلم أو الفسق. وما قيل من عدم جواز ذلك إلا على من يثبت لعنه من الشرع كفرعون وأبي جهل. لأن كل شخص معين كان على إحدى الصفات الثلاثة ربما رجع عنها، فيموت مسلما أو تائبا، فيكون مقربا عند اللّٰه لا مبعدا عنه كلام ينبغي أن يطوى ولا يروى، إذ المستفاد من كلام اللّٰه تعالى وكلام رسوله (صلى اللّٰه عليه وآله وسلم) وكلام أئمتنا الراشدين: جواز نسبته إلى الشخص المعين، بل المستفاد منها أن اللعن على بعض أهل الجحود والعناد من أحب العبادات وأقرب القربات، قال اللّٰه سبحانه: (أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِين). وقال: (أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُون).

وقال النبي (صلى اللّٰه عليه وآله وسلم): (لعن اللّٰه الكاذب ولو كان مازحا). وقال (صلى اللّٰه عليه وآله وسلم) في جواب أبي سفيان حين هجاه بألف بيت: (… اللهم العنه بكل حرف ألف لعنة) وقد لعن أمير المؤمنين (عليه السلام) جماعة. وروي أنه كان يقنت في الصلاة المفروضة بلعن معاوية وعمرو بن العاص وأبي موسى الأشعري وأبي الأعور الأسلمي، مع إنه أحلم الناس وأشدهم صفحا عمن يسوء به، فلولا أنه كان يرى لعنهم من الطاعات لما يتخير محله في الصلوات المفروضات. وروي الشيخ الطوسي: (أن الصادق (عليه السلام) كان ينصرف من الصلاة بلعن أربعة رجال).

ومن نظر إلى ما وقع للحسن (عليه السلام) مع معاوية وأصحابه وكيف لعنهم، وتتبع ما ورد من الأئمة في الكافي وغيره من كتب الأخبار والأدعية في لعنهم من يستحق اللعن من رؤساء الضلال والتصريح بأسمائهم يعلم أن ذلك من شعائر الدين، بحيث لا يعتريه شك ومرية. وما ورد من قوله (عليه السلام) (لا تكونوا لعانين)، ومثله. نهى عن اللعن على غير المستحقين، وما روي: أن أمير المؤمنين (عليه السلام) نهى عن لعن أهل الشام، فإن صح، فلعله كان يرجو إسلامهم ورجوعهم إليه، كما هو شأن الرئيس المشفق على الرعية. وبالجملة: اللعن على رؤساء الظلم والضلال والمجاهرين بالكفر والفسق جائز، بل مستحب، وعلى غيرهم من المسلمين غير جائز، إلا أن يتيقن بإتصافه بإحدى الصفات الموجبة له. وينبغي ألا يحكم باتصافه بشيء منها بمجرد الظن والتخمين، إذ لا يجوز أن يرم مسلم بكفر وفسق من غير تحقيق

The truth is that cursing a specific person who is known to have the attribute of wilful disbelief (kufr), wrongdoing (zulm), or volitional disobedience (fisq), is permissible. And what has been said about its impermissibility to the exception of one about whom there is religious evidence such as the Pharaoh and Abu Jahl, due to the possibility that whosoever possesses these attributes may [eventually] abandon them and die the death of a believer or in the state of penitence, and hence, be close to Allah and not distant from Him, is a statement which should be ignored and not narrated, for what we comprehend from the speech of Allah the Almighty and his Messenger (S) and the statements of our Divinely guided Imams (‘a), is the permissibility of attributing the same to a specific person. Rather, what we understand from them is that cursing some deniers of faith and opponents is from among the most beloved forms of worship and elements that enable one to attain the proximity of Allah better. Allah, the Glorified, says:

أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ

“Those are they upon whom be the curse of Allah, the angels and all the people” (2:161).

And He says:

أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

“These are those whom Allah [always] curses and the cursing ones [likewise always] curse” (2:159).

The Holy Prophet (S) said: “May Allah curse the liar even if he be joking”; and in response to Abu Sufyan’s thousand verses of poetry in ridicule of him, the Holy Prophet (S) said: “…O Allah curse him on every letter that he utters with a thousand curses.” Indeed, Amir al-Mu’minin (‘a) cursed a group of people. It is narrated that during the state of qunut of his obligatory prayers, he would invoke curses on Mu’awiyah, ‘Amr Ibn ‘As, Abu Musa al-Ash’ari, and Abu A’war al-Aslami, despite being the most forbearing of the people and most forgiving to whosoever does evil to him. If he would not consider his invocation of curses as being among the acts of Divine obedience, he would not have chosen its place to be the obligatory prayers. Al-Shaykh al-Tusi narrates that Imam al-Sadiq (‘a) would finish his prayer with cursing four men; and whosoever observes what transpired with Imam al-Hasan (‘a) and Mu’awiyah and his companions, and how the Imam (‘a) cursed them, and skims through what has been narrated from the Imams in al-Kafi and other texts of traditions and supplications about cursing those who deserve to be cursed from among the leaders of deviation, and [observes] the distinct mention of their names as well, realises that that is from among the teachings of religion, having no speck of doubt about it whatsoever.

And what has been narrated from Amir al- Mu’minin (‘a) such as “Do not be frequent cursers” and the like is the prohibition of cursing those who do not deserve to be cursed, and the narration of prohibiting to curse the people of Sham, assuming its authenticity, is perhaps because he (‘a) was hopeful of their submission and return to him, and such is the demeanour of a leader who is kind to his subjects. In conclusion: Cursing the leaders of oppression, deviation, and those who display their volitional disbelief and sinful state, is permissible. Rather it is recommended as well. However, cursing other Muslims is impermissible unless one attains conviction that he has one of the characteristics that makes him deserve the same. It is imperative for one not to make a conclusion that someone has one of the characteristics [that makes him fit to be cursed] through mere speculation and conjecture. This is because it is impermissible to attribute disbelief (kufr) and volitional disobedience (fisq) to someone without proper investigation.108

Understanding The Crux Of La’n

The human being has been moulded in a way that he has two fundamental reactions vis-à-vis the things around him:

Attraction of that which is beneficial (jalb al-manfa’ah)

Repulsion of that which is harmful (daf ‘ al-darar)

He is naturally attracted to those things that would benefit him and repelled from those things that would harm him. This is an undeniable innate and natural element in every sound human being irrespective of race or religion.

Seeking the long life and prosperity of those who promote one’s real prosperity and praying for the damnation of those who struggle for the destruction of the same, likewise is very natural.

La’n when expressed from the depths of the heart enables one to retain this innate disposition. Whereas through salutations (salam) one cultivates and strengthens the love for real prosperity of the human beings, the secret of which lies in following the tenets of the Divine religion in the different levels and attaining individual and social equilibrium among people, La’n enables one to fortify his heart to be completely against those who promote disbelief, lawlessness, slavery (overt as well as covert), oppression (internal as well as external), and theft (in all the modern manifestations of the vice), characteristics which are naturally abhorred by every human being of sound nature who has understood the truth and loves to progress and attain eternal felicity. It is through the destruction of such elements from the society that one attains true life. The Holy Qur’an says:

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ

“There is life for you in retribution, O you who possess intellects! Maybe you will be God wary!” (2:179).

Hence, La’n should not be mistaken with an emotional grudge or rash reaction of ill-natured people. La’n is a strong opposition against falsehood and its supporters. It is the declaration of a stance against the enemies of Allah and all those who promote the destruction of human beings. If one contemplates on this reality painstakingly, one would realise that La’n is nothing but sheer love for Allah and a demeanour of intense mercy for other people.

Du’a’- Prayer Or Curse?

In the Arabic language when we want to make a prayer in relation to someone, we employ the word al-du’a’.109 However, the Arabic preposition that follows it would determine whether the prayer is for or against him. If it is linked with the preposition lam it would signify benefit, but if it is linked with preposition ‘ala, it would signify harm and curse. Following are two examples of each case:

Imam Ja’far al-Sadiq (‘a) is reported to have said:

من أكرم مؤمنا فكأنما يكرم اللّٰه، ومن دعا لأخيه المؤمن دفع اللّٰه عنه البلاء ودرَّ عليه الرزق

Whosoever honours a believer honours Allah, and whosoever prays for his Mu’min brother Allah would dispel calamities from him and pour down (His) provision on him.110

Imam Musa al-Kazim (‘a) is reported to have said:

من دعا لأخيه بظهر الغيب نودي من العرش: ولك مائة ألف ضعف

Whosoever prays for his brother [in faith] in his absence is called from the Divine Throne and told: And for you is 100,000 times more111.

Imam al-Sadiq (‘a) is reported to have said:

أيما رجل دعا على ولده أورثه الفقر

Whoever curses his children, Allah would make him inherit poverty112.

Ibn Abi Jamhur al-Ahsa’i in his ‘Awali al-La’ali al-’Aziziyyah fi al- Ahadith al-Diniyyah narrates:

وروي أن النبي صلى اللّٰه عليه وآله قَنَتَ في الصبح ودعا جماعة وسمَّاهم

It is narrated that the Prophet (S) performed qunut in the morning prayer and cursed a group of people and named them113.

If we plunge ourselves a little deeper, we will come to realise that when we love someone because he upholds human values, and we pray for his advantage and perfection, we do so due to the fact that our innate disposition naturally seeks and is attracted to benefit and good. Similarly, when we despise someone because he is the epitome of evil and spiritual destruction, we are actually revealing our innate disposition which naturally abhors and flees from evil. In other words, the root of prayer “for” or “against” someone is jalb al-manfa’ah (attracting benefit) and daf’ al-darar (repelling harm).

Notice, both prayer and curse are called du’a’, and both stem from the innate disposition of the human being. However, we should note that in the same way as there are limits and conditions for prayer, there are limits and conditions for curse as well. Consider the following traditions:

The Holy Prophet (S) is reported to have said:

من دعا لظالم بالبقاء فقد أحب أن يعصى اللّٰه في أرضه

Whosoever prays for the subsistence of an oppressor, loves that Allah is disobeyed on His earth114.

Imam al-Sadiq (‘a) is reported to have said:

أيما رجل دعا على ولده أورثه اللّٰه الفقر

Whosoever curses his children Allah would make him inherit poverty115.

Stripping Off The Spatial Limitations

It is important to realise that La’n knows no time, place and people. Yesterday it was Yazid and his likes, and today, it is our duty to decipher and condemn those who assimilate his footsteps in the modern world.

Imam Khumayni in his final will says:

آنچه لعن و نفرین بر ستمگران آل بيت است، تمام فریاد قهرمانانهٔ ملتها است، بر سردمداران ستم‌پيشه در طول تاريخ الي الابد. و مي‌دانيد که لعن و نفرين و فرياد از بيداد بنی امیه لعنه اللّٰه عليهم با آنکه آنان منقرض و به جهنم رهسپار شده‌اند، فرياد بر سر “ستمگران جهان” و زنده نگهداشتن اين فرياد ستم‌شکن است.

The curse and execration on the oppressors of the progeny of the Holy Prophet (S) are all brave protests of nations over the tyrannical rulers throughout history, in perpetuity. And you know that curse, execration, and protest against the injustice of Banu Umayyah (May Allah curse them) despite their extinction and transfer to Hell Fire, is a protest against the world oppressors; and the revival of such protest crushes oppression116.

Hence, the La’n that we express for the past transgressors must not make us oblivious of the present and the future. It should be a stepping stone towards comprehending its universal signification. The Holy Qur’an, which vocally expresses La’n on the oppressors for example, is for every time and place. Hence, we should also invoke the destruction and abandonment of all the contemporary transgressors, promoters of lawlessness, etc. This is because it is with the existence of such people that the human race is facing different kinds of problems.

Asserting the importance of being aware of the present extensions of evil, Martyr Murtada Mutahhari in one of his powerful statements said:

يزيد زمان حسين (عليه السلام) مُرد، يزيد زمان خود را بشناسيد!

“The Yazid of Imam Husayn (‘a)’s age is dead. You must now decipher the Yazid of your own time!”117

Does Curse Contradict One’s Merciful Demeanour?

The late Gnostic, Ayatullah al-Sayyid al-Haddad al-Musawi (may Allah sanctify his purified spirit) was once asked about the philosophy of invoking curses in the supplication of ‘Alqamah that follows Ziyarat ‘Ashura’.

The questioner asked: Are these severe curses in different forms in harmony with the spirit of Imam al-Sadiq (‘a) who is the school of mercy and love?

In response, the Sayyid said:

This supplication is entirely for seeking goodness (khayr) and mercy, although it appears in the form of execration and curse. Generally, all the curses of Allah or those that have come through the tongue of the Prophet and his Infallible progeny (may Allah’s abundant mercy and peace be on them all) are goodness, sheer goodness. Principally, nothing save goodness flows from God and His close servants. These curses are for the person of the transgressor, and not for a God-wary believer who is busy in his work. However, much life, health and power is given to the transgressor and the tyrant, he would employ them in harming his soul and transgressing the bounds of the oppressed. Hence, restraining his health, strength and life is repelling harm, and the repulsion of harm in reality is attaining benefit.

With our limited material and sensory vision, we conjecture that goodness is always in being healthy, having power and life, regardless of the reality of life, one’s good or evil intention, pleasant or unpleasant decision, good or evil belief [etc]. However, such is not the case. This is because one must consider the spirit as well. Life is good for the human being when he is the source of good for himself and others. However, if he becomes a source of evil, and the increment of life, protection, health and strength, brings about self- transgression and trespassing the vicinity of the human beings, it is not goodness. We cannot term this kind of facilitation as “goodness”. In this situation, its opposite is goodness. In other words, for such a person, death, illness, destitution, is good, although others may be unaware of it.

A knife employed by a surgeon who severs a contaminated part of one’s body is good, although it necessitates sickness, unconsciousness, shedding of the blood of the sick person, and consumption of bitter medicine. And although the contaminated part of the body deems itself to be good, the reality is that it is not as such. Mercy is not in continuously becoming fat and eating oily and sweet food. Sometimes it is in being thin, bearing hunger and sufficing oneself with simple food.

A child always wants sweets from his father, but the merciful father does not respond positively to his request. Sometimes he does give him sweets but to a limited proportion. This is good and mercy for the child. Sometimes, however, he gives him a bitter laxative and injection, places him in the hospital for an operation, and forbids him from playing. Never is the child pleased with this behaviour. He would always like to run around, eat sweets, and play; and [hence,] he opposes his father in this prohibition and limitation. Sometimes he conjectures that his father is selfish and [even] his enemy. However, the reality of the matter is other than this. All these actions of the father is goodness and mercy for the child, for it would facilitate his life, although the child neither knows [that] or wants it. Hence, the father is extremely disturbed by these events and predicaments. He does not rest, is at the bed-side of his child, and does not sleep until morning. And this is sheer mercy.

Mercy sometimes appears in the form of bestowals and giving sweets and sometimes in the form of prohibition and injection. Both are examples of mercy, but in two different complexions and forms.

The Prophets and Imams (‘a) came for the real life and eternal prosperity of humankind, and their message revolves around this [very] pivot. Hence, whenever the real life collides with the material life, the true health with the superficial health, and the true strength with the attributive strength, the latter is overlooked for the protection of the former. Hence, they give the command for war, kill the polytheists and the disbelievers, discipline the hypocrites and punish the sinful. All this is khayr (goodness).

In order to make a transgressor attain the highest station of humanness, corporal discipline, paralysis, poverty, illness, and weakness are khayr (goodness), for these things [wake him up] and make him come back to himself and lessen the swelling of the self that frequently invited towards evil, and confer him with nobility. Hence, it is goodness and mercy118.

Cursing: Harmonising Oneself With The Divine Spirit

A very important point to remember is that we are aware that Allah curses a group of people in the Qur’an due to some characteristics, and the reality of His curse is to deprive them from His mercy. Those who possess a Divine spirit assimilate Allah’s demeanour, and seek the same for these people. In simple words, it is as if they declare their harmony and pleasure with what Allah is pleased with.

The Holy Qur’an says:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

“Indeed, those who conceal what We have sent down of manifest proofs and guidance, after We have clarified it in the Book for mankind, they shall be cursed by Allah and cursed by the cursers” (2:159).

Observe here that not only Allah curses those who hide manifest proofs, but even those who are in harmony with the Divine spirit. They are known as al-la’inun (the cursing ones) in this verse.

It must be remembered that the principal curser as indicated in the verse is Allah. Hence, He expels a group of people from His mercy because they have wrought themselves in such a way that they deserve to be expelled. Consequently, they encounter nothing but the recompense of their deeds. We, on the other hand, who are encouraged to curse them, actually harmonise ourselves with the Divine spirit, and in fact strengthen our innate and natural aversion for the proponents of disbelief, deviation, oppression, and mischief.

Cursing The Dead Ones

It must be understood that curse or expulsion from Divine mercy does not stop in this world. There are verses that inform us that a group of people are cursed in this world as well as the Hereafter. They have planted the seeds of continual expulsion and harm for themselves. Hence, while Almighty Allah curses them, if His virtuous servants who are dissolved in Him adopt His demeanour, they are displaying complete submission to Him.

Cursing those who continually oppressed the guardians of Islam, such that they left this world in the state of disbelief, is therefore, sheer manifestation of Divine volition.

The Holy Qur’an says:

إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ

“Indeed, those who turn faithless and die while they are faithless, it is they on whom shall be the curse of Allah, the angels and all mankind” (2:161).

وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۙ أُولَٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّار

“But as for those who break Allah’s covenant after having pledged it solemnly, and sever what Allah has commanded to be joined, and cause corruption in the earth, it is they on whom is the curse, and for them will be the ills of the [ultimate] abode” (13:25).

إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ

“Indeed, those who accuse honourable and unwary faithful women shall be cursed in this world and the Hereafter, and there shall be a great punishment for them” (24:23).

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِينًا

“Indeed, those who torment Allah and His Apostle are cursed by Allah in the world and the Hereafter, and He has prepared a humiliating punishment for them” (33:57).

يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

“The day when the excuses of the wrongdoers will not benefit them, and the curse will lie on them, and for them will be the ills of the [ultimate] abode” (40:52).

These verses clearly indicate that the process of La’n does not stop in this world, but continues in the Hereafter as well.

When one invokes curses, he actually does the following:

Expresses dislike for the cursed one, who in reality is a composition of his beliefs, thoughts, words, deeds and aims.

Expresses his stance vis-à-vis falsehood, corruption, oppression, mischief and all that is evil.

Trains his spirit to dislike and detach himself from the characteristics of the cursed one. The expression of curse enables one to think of the root of the matter. One realises that it is the evil habits of the cursed one that makes one curse him. Hence, he struggles to eliminate even the small shades of the habits in himself.

Expresses his concern to repel harm from himself and others. One of the effects of curse is death and divine punishment. If curse would bring about the death, destruction, illness, etc. in one who is harmful for the human beings, it is nothing but extreme mercy.

Assimilates the Divine spirit. Indeed, the human being was created to represent Allah on earth. By following Allah’s demeanour, he manifests the Divine spirit.

ولعن اللّٰه أمَّةً دفعتكم عن مقامكم وأزالتكم عن مراتبكم التي رتبكم اللّٰه فيها

…and may Allah expel from His mercy the community who removed you from your position and separated you from your stations where Allah had established you…

This verse can be taken as an emphasis or description of the previous verse: Those who laid the foundation of wrongdoing and transgression against the Household of the Prophet (S) did so by depriving them their right of leadership through Divine appointment and separating them from the stations where Allah had firmly established them.

The past tense daf’a employed in the above verse signifies repulsion. Its triconsonantal meaning is “to move something away”119 (tanhiyat al- shay’)120. Therefore, the phrase “dafa’at-kum” literally means “they removed you”.

In one of his sermons after the death of ‘Uthman, Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) reminds the people about how the Ahl al-Bayt (‘a) were removed from their right, which alludes to the very station (maqam) we are discussing here. The Imam (‘a) said:

فلما مضى صلى اللّٰه عليه وآله لسبيله دفعنا عن حقِّنا من دفعنا…

When he [the Holy Prophet (S)] passed away onto his path [of the Hereafter], removed us from our right those who removed us…121

The word maqam literally means ‘a standing place’ (mahall li al-qiyam). Maqamu Ibrahim mentioned in the Qur’an, for example, means ‘the standing place of Ibrahim (‘a)’. Although employed in its physical sense, it is also used to signify a spiritual standing place or a spiritual station.

Apparently, the position (maqam) and stations (maratib) spoken about in this verse do not refer to their spiritual stations, from which they can be neither removed nor separated. Despite being deprived of their right to govern the Islamic nation they enjoyed stations that no other human being can describe.

The word maqam (the place of standing) therefore, refers to the station of the political & social role of Imamah (leadership by Divine appointment). Imam al-Baqir (‘a) refers to the same in a tradition narrated by a contemporary of his called Abu al-Fadl. The latter reports that the Imam (‘a) said:

من ادَّعى مقامنا يعني الإمامة فهو كافر أو قال مشرك

Whosoever claims our station (maqam), which is Divine Leadership, then he is an unbeliever, or he may have said: he is a polytheist122.

Notice the Imam (‘a) employs the word maqam here for leadership by Divine appointment.

Another word worthy of consideration is azalat in the phrase azalatkum ‘an maratibikum…which we have rendered as “separated”. The triconsonantal root meaning of the word is “the moving away of something from a spot through separation” (tanahhi shay’ ‘an nuqtatin bi iftiraqin ‘anha)123.

The word maratib is the plural of martabah (station). Its triconsonantal root (r.t.b) signifies “to be firm, constant, etc.” Al-Turayhi in his lexicon Majma’ al-Bahrayn, under the root (r.t.b) says:

رَتَبَ الشيء رتوبا من باب قعد أي استقرّ ودام … والرُّتبة المنزلة وكذلك المرتبة

Rataba al-shay’u rutuban is pronounced like qa’ada (qa’ada qu’udan) and means “it settled and continued”… and al-rutbah means a waystation (al- manzilah), and likewise is al-martaba124.

Hence, when we speak of maratib, we speak of stations.

ولعن اللّٰه أُمَّةً دفعتكم عن مقامكم وأزالتكم عن مراتبكم التي رتَّبكم اللّٰه فيها

…and may Allah expel from His mercy the community who removed you from your position and separated you from your stations where Allah had established you…

Although we said that the maqam and maratib spoken about in this verse only refers to the apparent political and social position bestowed to them through Divine appointment, there is a probability that it also refers to their spiritual stations. Obviously, this does not mean that the fundamental oppressors removed or separated them from their spiritual stations. It rather means that the oppressors hid and covered their spiritual stations by depriving them of their role and sidelining them, such that the people did not realise their great spiritual stations. A similar usage is found in a tradition of Imam al-Sadiq (‘a); during his time there was a group of notorious people who claimed Divinity for Imam al-Sadiq (‘a), whereupon the Imam cursed them. In one of his statements, he employs the same phrase “azalana” to signify a kind of cover. The Imam (‘a) is reported to have said:

لعن اللّٰه من قال فينا ما لا نقوله في أنفسنا ولعن اللّٰه من أزالنا عن العبوديَّة للّٰه الذي خلقنا وإليه مآبُنا ومعادُنا…

May Allah’s curse be on one who says about us what we do not claim for ourselves, and curse be on one who separates us from being slaves of Allah, for the purpose of which He created us, and towards Him is our return…125

Notice that Imam al-Sadiq (‘a) here employs the phrase ‘azalana ‘an al-’ubudiyyah li Allah’ (he separated us from being slaves of Allah), which does not in any way mean that they were actually separated from really being the utter slaves of Allah. Rather it means that the extremists (ghulat) depicted them to possess the station of Divinity. Hence, the phrase azalana alludes to a kind of covering of their real station, which was their utter submission to God (‘ubudiyyah).

وأزالتكم عن مراتبكم التي رتبكم اللّٰه فيها

…and separated you from your stations where Allah had established you…

The phrase rattabakum Allahu fiha in the verse explicitly informs us that the stations bestowed on the Ahl al-Bayt, irrespective of their kind and nature, are all Divine bestowals.

There is an implicit confession here that the station of Imamah is not that which can be bestowed by fallible human beings. Neither election, nor selection, nor a committee, can select one who would have the deserving qualities and abilities to bear the great responsibilities of the Holy Prophet (S) in the different dimensions of life.

ولعن اللّٰه أمَّةً دفعتكم عن مقامكم وأزالتكم عن مراتبكم التي رتَّبكم اللّٰه فيها

…and may Allah expel from His mercy the community who removed you from your position and separated you from your stations where Allah had established you…

The second person masculine plural object pronoun ‘kum’ iterated in this verse refers to the Ahl al-Bayt (‘a). In fact, whatever transpired on Imam al- Husayn (‘a) esoterically also transpired on the rest of the Ahl al-Bayt (‘a). Imam al-Ridha (‘a) describing the calamity employs the first-person plural pronoun “na” revealing the sorrow of the entire Ahl al-Bayt (‘a):

إن المُحرَّم شهر كان أهل الجاهلية يحرِّمون فيه القتال فاستحلَّت فيه دماؤُنا وهُتِكت فيه حرمتنا وسُبيَ فيه ذراريُّنا ونساؤُنا وأضرمت النِّيران في مضاربنا وانتهب ما فيها من ثقلنا ولم تُرعَ لرسول اللّٰه حرمةٌ في أمرنا إن يوم الحسين أَقرَحَ جفوفنا وأسبل دموعنا وأذلَّ عزيزنا بأرض كربٍ وبلاءٍ … فعلى مثل الحسين فليبك الباكون فإنَّ البكاء عليه يحُطُّ الذنوب العظام.

Indeed, Muharram is a month in which the people of the age of ignorance would prohibit war, but thereafter our blood was allowed to be spilled therein, our sanctity was violated, our children and women were taken as captives, the place where our tents lay was set on fire, our property was looted, and no esteem was observed for the Apostle of Allah in our matter. Indeed, the day of al-Husayn wounded our eyelids, shed our tears, humiliated our revered in the land of karb (deep anguish) and bala’ (trial)...Therefore, for the likes of al-Husayn (‘a) the weepers must weep, for weeping over him drops the grave sins126.

In the well-known Tradition of the Mantle, the Holy Prophet (S) expressing his unity with his Ahl al-Bayt (‘a) says:

اللهم إنَّ هؤلاء أهل بيتي وخاصَّتي وحامَّتي، لحمهم لحمي، ودمهم دمي، يؤلمني ما يؤلمهم، ويحزنني ما يحزنهم، أنا حربٌ لمن حاربهم، وسلمٌ لمن سالمهم، وعدوٌ لمن عاداهم، وحبٌ لمن أحبَّهم، إنَّهم مني وأنا منهم…

O Allah, indeed, these are my Household, special to me, and intimate with me, their flesh is my flesh and their blood is my blood; whosoever hurts them hurts me, and whosoever makes them sad, makes me sad; I am at war with he who fights against them, and at peace with he who is at peace with them; I am an enemy of he who shows enmity to them, and a lover of he who loves them. Indeed, they are from me and I from them127.

Rather, whatever transpired on the Ahl al-Bayt (‘a) transpired on their true followers (Shi’a) as well. Hence, they express their sorrow or happiness according to the sorrow and happiness of their masters: In a tradition about the true followers of the Ahl al-Bayt (‘a) Amir al-Mu’minin (‘a) is reported to have said:

إن اللّٰه تبارك وتعالى اطَّلَعَ إلى الأرض فاختارنا واختار لنا شيعةً ينصروننا ويفرحون لفرحنا ويحزنون لحزننا ويذلون أموالهم وأنفسهم فينا أولئك منَّا وإلينا

Indeed, Allah, the abundantly gracious and exalted, inspected the earth and selected us, and he chose for us followers who help us; they get happy due to our happiness and sad due to our sadness; they spend their wealth and sacrifice themselves in our way. These are those who are from us, and get close to us128.

ولعن اللّٰه أمَّةً …

…and may Allah expel from His mercy the community(ummah)129

Having realised earlier the broad connotation of the word ummah, which means “a group of people united due to a common thing in them”, invoking curse is not limited to the two fundamental oppressors. Rather all those who succeeded them in usurping the right of political leadership of the Islamic government or hid their spiritual stations are also worthy of being cursed.

The Abbasids, for example, whose entire history is brim with oppression and injustice against the Ahl al-Bayt (‘a) cannot be excluded. All of them without exception oppressed the Ahl al-Bayt (‘a) and usurped their rights. When Ma’mun with his ruse tried to coerce Imam al-Ridha (‘a) to accept the caliphate, the Imam (‘a), presenting a beautiful reasoning, rejected the same. Al-Shaykh al-Saduq in his Amali narrates the conversation between Imam al-Ridha (‘a) and Ma’mun as follows:

فقال له المأمون: إني قد رأيت أن أعزل نفسي عن الخلافة وأجعلها لك وأبايعك. فقال له الرضا (عليه السلام): إن كانت الخلافة لك وجعلها اللّٰه لك، فلا يجوز أن تخلع لباسا ألبسك اللّٰه وتجعله لغيرك، وإن كانت الخلافة ليست لك، فلا يجوز لك أن تجعل لي ما ليس لك. فقال له المأمون: يا ابن رسول اللّٰه لا بد من قبول هذا الأمر، فقال: لستُ أفعل ذلك طائعا أبدا

…So Ma’mun said to the Imam (‘a): Surely, I thought that I should remove myself from the caliphate and give it to you and pay my oath of allegiance to you. Thereupon al-Ridha (A) said: If the caliphate belongs to you and Allah made it for you, then it is not permissible that you remove the apparel that Allah has made you to wear, and render it for other than yourself. And if the caliphate does not belong to you, then you are not allowed to give me what is not your property. Ma’mun [irritated by the Imam’s sharp-witted response] said: O Son of the Messenger of Allah, you must agree to this matter. The Imam (‘a) said: I will never do that obediently…130

Another example worthy of reflection is that of Imam Musa Ibn Ja’far (‘a). Harun al-Rashid informed the Imam (‘a) that he is ready to return the land of Fadak to the Ahl al-Bayt (‘a). Thereupon Imam al-Kazim (‘a) told him that he would not accept it save with all its boundaries. The following conversation transpired:

يا أبا الحسن خذ فدكاً حتى أَرُدُّها عليك، فَيَأبى، حتَّى أَلَحَّ عليه، فقال: لا آخذها إلا بحدودها، قال: وما حدودها؟ قال: … إن حدَّدتها لم تَرُدّها، قال: بِحَقِّ جَدِّكَ إلاَّ فعلت، قال: أمَّا الحدَّ الأَول فَعِدَن، فتغيَّرَ وجه الرَّشيد، وقال: هيَّه، قال: والحَدُّ الثاني سَمَرْقَنْد، فَارْبَدَّ وجهه، قال: والحَدُّ الثالث أفريقيا، فَاسْوَدَّ وجهه، وقال: هَيَّه، قال: والرابع سيف البحر ممَّا يلي الخَزَرْ وأُرْمِيْنية، قال الرَّشيد: فلم يبق لنا شيء، قال موسى (ع): قد أعلمتك أنِّي إن حدَّدتها لم تَرُدها. فعند ذلك عَزَمَ على قتله.

O Aba al-Hasan, take Fadak so that I may return it to you. The Imam (‘a) refused to accept until Harun persisted. Thereupon the Imam (‘a) said: I will not take it accept with its boundaries. Harun asked: And what are its boundaries? The Imam said: If I identify the boundaries, you will not return it back. Harun said: I swear by the station of your grandfather, that I will return it. The Imam (‘a) said: The first boundary is Eden. The colour of al- Rashid’s face changed. He said: Continue! The Imam (‘a) said: The second boundary is Samarqand. Harun’s face took on a glowering expression. The mam (‘a) continued and said: The third boundary is Africa. Harun’s face turned black and gloomy. He said: Continue! The Imam (‘a) said: The fourth boundary is the ocean, and whatever is beyond the Caspian Sea and Armenia. Thereupon Harun al-Rashid said: Therefore, nothing remains for us?! Imam Musa al-Kazim (‘a) said: Indeed, I did inform you that if I identify the boundaries of Fadak, you will not be able to return the same!

And at this instance Harun decided to kill the Imam131.

‘Abd al-Mun’im Hasan, having quoted the above narration in his book Bi Nuri Fatimah Ihtadaytu (I was guided through the light of Fatimah) concludes:

فدك إذا هي التعبير الثاني عن الخلافة الإسلامية والزهراء (سلام اللّٰه عليها) جعلت فدك مقدمة للوصول إلى الخلافة.

Fadak, therefore, is another expression for the Islamic caliphate, and al- Zahra’ (‘a) made Fadak a foundation to attain the caliphate [and place it in its proper place]132.

ولعن اللّٰه أُمَّةً قتلتكم

…and may Allah expel from His mercy the community who slew you…

Although apparent history records one wretched person who mercilessly martyred Imam al-Husayn (‘a), the reality is that a whole group is introduced as responsible for this act. Obviously according to Islamic law, not only is the immediate killer (al-mubashir) responsible for a crime, but also the one who commanded (al-Amir) him to carry out the same. Rather, the latter’s crime is more despicable. Notice that the word ummah has also been mentioned in the above phrase. The entire army of Yazid who came to fight against Imam al-Husayn (‘a), having a single aim, are known as the qatalah (killers) of Imam al-Husayn (‘a). Rather, all those who supported them even by word are among them.

In a Ziyarah addressed to Hadrat Abu al-Fadl al-’Abbas, we say:

قَتَلَ اللّٰه أُمَّةً قتلتكم بالأيدي والألسن

May Allah slay that community who slew you with actions and words.

Therefore, expressing support for Yazid and his people, is actually to have participated in their crimes. Small wonder it is then that in some traditions we are told that our 12th Holy Imam (‘a) would even kill some of the descendents of the killers of Imam al-Husayn (‘a) because they enjoy the same spirit and aspire to do the same thing that their ancestors did.

In a tradition narrated in Al-Burhan fi Tafsir al-Qur’an, a person asks Imam al-Sadiq (‘a) about the interpretation of the Qur’anic verse 17:33, and the Imam (‘a) says that it referred to the Qa’imu Ali Muhammad (‘a) who will avenge for the blood of Imam al-Husayn (‘a). Then at one point he (‘a) says:

يقتل اللّٰه ذراري قَتَلَةِ الحسين (عليه السلام) بفعال آبائها

He [Qa’imu Ali Muhammad (S)] will kill, I swear by Allah, the descendants of the slayers of al-Husayn (‘a), due to what their forefathers did133.

This tradition of Imam al-Sadiq (‘a) was known even during the time of Imam al-Ridha (‘a). Unclear about its meaning, ‘Abd al-Salam al- Harawi asks Imam al-Ridha (‘a) of his opinion about Imam al-Sadiq’s (‘a) statement, and the Imam (‘a) says: It is as he (‘a) had said. So al- Harawi argues and asks the meaning of the verse “No bearer shall bear another’s burden” (17:15). Imam al-Ridha (‘a) in response says:

صدق اللّٰه في جميع أقواله، لكن ذراريُّ قَتَلَةِ الحسين (عليه السلام) يرضون بفعال آبائهم ويفتخرون بها ومن رضي شيئا كان كمن أتاه ولو أنَّ رجلا قُتِلَ في المشرق فرضي بقتله رجلٌ في المغرب لكان الرَّاضي عند اللّٰه عزَّ وجلَّ شريك القاتل وإنما يقتلهم القائم (عليه السلام) إذا خرج لرضاهم بفعل آبائهم

Allah is right in all His words. However, the progeny of the slayers of al- Husayn (‘a) would approve [and be pleased with] the deeds of their forefathers and they would boast of the same. And indeed, whosoever sanctions an act is like one who has done the act. And if a person were to be killed in the East, and a man from the West were to approve his deed, the one who approves would be a participant in his murder. And indeed, al- Qa’im (‘a) would kill them when he appears, because they approve and are happy with what their forefathers did134.

Cursing The Killers Of Al-Husayn (‘A) Is Compulsory

Cursing the killers of Imam al-Husayn (‘a) does not require any intricate proof. The most lucid proof is the following verse of the Holy Qur’an:

وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

“Should anyone slay a believer intentionally, his requital shall be Hell, to remain in it [forever]; Allah shall be wrathful at him and curse him and He shall prepare for him a great punishment” (4:93).

Imam al-Husayn (‘a) was not only a believer but the very epitome of belief and Islam. Therefore, his killers are more worthy of being cursed and abandoned from Divine mercy.

Those who deprive themselves from the teachings of the Ahl al-Bayt (‘a) opine that one should not invoke curses against Yazid, for perhaps he repented before death. The infallible Imams of the Ahl al-Bayt (‘a), whom the Holy Prophet (S) declared as authorities of religion in the well- known tradition of al-Thaqalayn, have themselves in various instances enlightened the Muslims about the identity of Yazid. They have also explicitly cursed him, and therefore, there is no room to doubt whether it is correct to curse Yazid or not. In fact, they have said that the matter is so serious that the curse of Allah is essential for the killers of Imam al-Husayn (‘a). In a lengthy tradition, Maytham al-Tammar reports from Amir al-Mu’minin ‘Ali (‘a) about what would transpire to Imam al-Husayn (‘a) on the tenth of Muharram. At one point he says:

وَجَبَت لعنة اللّٰه على قَتَلَةِ الحسين كما وجبت على المشركين الذين يجعلون مع اللّٰه إلهاً آخر…

The curse of Allah is obligatory on the slayers of al-Husayn (‘a) the way it is obligatory on the polytheists who associate another god with Allah…135

Addressing his companion al-Rayyan Ibn Shabib, Imam al-Ridha (‘a) says:

يا بن شبيب إن سَرَّكَ أن تسكن الغُرَفَ المبنيَّة في الجنَّة مع النبي (ص) فالعن قَتَلَةَ الحسين

O son of Shabib, if it pleases you to inhabit the rooms built in Paradise with the Prophet (S), then curse the killers of al-Husayn (‘a)136.

The Holy Qur’an says:

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ

“And when We took a pledge from you: “You shall not shed your [own people’s] blood, and you shall not expel your folks from your homes,” you pledged, and you testify [to this pledge of your ancestors]” (2:84).

ثُمَّ أَنتُمْ هَٰؤُلَاءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالْإِثْمِ وَالْعُدْوَانِ وَإِن يَأْتُوكُمْ أُسَارَىٰ تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَاءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

“Then there you were, killing your folks and expelling a part of your folks from their homes, backing one another against them in sin and aggression! And if they came to you as captives, you would ransom them, though their expulsion itself was forbidden you. What! Do you believe in part of the Book and defy another part? So what is the requital of those of you who do that except disgrace in the life of this world? And on the Day of Resurrection, they shall be consigned to the severest punishment. And Allah is not oblivious of what you do” (2:85).

In a tradition narrated in Tafsir Imam Hasan al-’Askari (‘a) under the above verses, the Imam (‘a) is reported to have said:

فقال رسول اللّٰه (ص) لما نزلت هذه الآية في اليهود: هؤلاء اليهود [الذين] نقضوا عهد اللّٰه، وكذَّبوا رُسُلَ اللّٰه، وقتلوا أولياء اللّٰه: أفلا أنبئكم بمن يضاميهم من يهود هذه الأمة قالوا: بلى يا رسول اللّٰه. قال: قوم من أُمَّتي ينتحلون بأنهم من أهل ملَّتي، يقتلون أفاضل ذريتي وأطايب أُرُوْمَتي، ويبدلون شريعتي وسنتي، ويقتلون ولديَّ الحسن والحسين كما قتل أسلاف هؤلاء اليهود زكريا ويحيى. ألا وإنَّ اللّٰه يلعنهم كما لعنهم، ويبعث على بقايا ذراريهم قبل يوم القيامة هاديًا مهديًّا من ولد الحسين المظلوم، يحرقهم [بسيوف أوليائهم] إلى نار جهنم، ألا ولعن اللّٰه قتلة الحسين ومُحِبِّيهم وناصريهم والساكتين عن لعنهم من غير تقيَّةٍ تسكتهم. ألا وصلَّى اللّٰه على الباكين على الحسين بن علي (ع) رحمةً وشفقةً، والَّاعنين لأعدائهم والممتلئين عليهم غيظا وحنقا، ألا وإنَّ الراضين بقتل الحسين (ع) شركاء قتلته.

…So the Messenger of Allah (S) said when this verse was revealed about the Jews: These are the Jews who broke their covenant with Allah, rejected the Apostles of Allah, and slew the close servants of Allah. Should I not inform you of those who resemble them from the Jews of this nation? They [companions who were with him] said: Of course, O Apostle of Allah! The Holy Prophet (S) said: They are a people from my nation who would claim to be followers of my religion, and will slay the best of my progeny and the most pleasant of my lineage; they would change my religion and tradition, and will slay my two sons, al-Hasan and al-Husayn (‘a) in the manner that the predecessors of these Jews slew Zakariyyah and Yahya. Indeed, Allah curses them the way He cursed them [i.e. the Jews], and will send a Guide from the progeny of al-Husayn (‘a) before the Day of Resurrection to the remnants of their progeny, who would turn them by the swords of his close companions to the Hell Fire. Indeed, curse be on the slayers of al-Husayn (‘a) and their lovers, helpers, and those who are silent in cursing, without any dissimulation (taqiyya) silencing them. Indeed, and may Allah’s abundant mercy pour down on those who weep over al-Husayn Ibn ‘Ali in mercy and pity, who curse their enemies, and are filled with anger and rage against them. Indeed, those who are happy with the slaying of al-Husayn are partners in crime with his slayers137.

ولعن اللّٰه الممهِّدين لهم بالتَّمكين من قتالكم

…and may Allah expel from His mercy those who facilitated for them the possibility to combat with you.

“Al-mumahhidin” in this verse literally means ‘those who prepared or facilitated”. It is the plural of the word “mumahhid” (one who prepares, facilitates, paves the way, etc.). Its origin is from the root m.h.d, which signifies ‘to make a place ready for residing and rest’138.

And al-tamkin signifies “to make possible”. It is derived from the word ‘kawn’ (to be).

In this phrase therefore, we invoke Divine curse on those who facilitated and paved the way (al-mumahhidin) for the slayers of al-Husayn (‘a) whether directly or indirectly, by making it possible (bi al-tamkin) to combat with the Ahl al-Bayt (‘a) in the plains of Karbala.

In order to understand how the usurpation of successorship of the Holy Prophet (S), which was a Divinely ordained right, facilitated the Karbala tragedy, we would like to draw your attention to the following brief chronology of events:

A Chronology Linking Karbala To Saqifah

10 AH: On the 18th of Dhu al-Hijjah Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is explicitly declared as the successor of the Holy Prophet (S) in Ghadir Khumm. This is followed by words of congratulations from Abu Bakr and ‘Umar.

11 AH: On the 26th of Safar the Holy Prophet (S) orders Abu Bakr, ‘Umar, Uthman, and other companions from the Muhajirun to accompany Usamah Ibn Zayd in an expedition against the Romans, but they do not respond positively. The Holy Prophet (S) curses them.

On the 28th of Safar the Holy Prophet (S) leaves this world at the age of 63 years.

On the 28th Safar while Imam ‘Ali (‘a) and some companions were busy with the burial arrangement of the Holy Prophet (S), a group of people fled to Saqifah and chose Abu Bakr as the caliph after the Holy Prophet (S).

During Abu Bakr’s reign, Yazid Ibn Abu Sufyan is made the governor in Damascus.

During Abu Bakr’s reign, Hadrat Fatimah al-Zahra’ (‘a) seeks a written title deed of a land called Fadak that the Holy Prophet (S) had gifted her during his life time, but is ultimately deprived of the same.

As promised by the Holy Prophet (S), Hadrat Fatimah al-Zahra’ (‘a) left this world very soon after him. Prior to her demise she assertively said that two particular companions of the Holy Prophet (S) were not allowed to attend her funeral ceremony.

Just before his death, Abu Bakr sought a paper and a pen to write his last will. His state at that moment, as historical accounts explicitly indicate, was not balanced. As he wrote about his successor, he fell unconscious, and the remaining contents of his will was written by ‘Uthman. ‘Uthman wrote ‘Umar’s name as the second caliph, and when Abu Bakr gained consciousness, he agreed to what had been written. We should try to compare this scenario with the scenario of the Holy Prophet (S) who sought a paper and a pen, but was deprived of the same and told by one of the companions “innahu la yahjur” (indeed, he is speaking nonsense).

13 AH: On the 22nd of Jamadi al-Thani Abu Bakr dies at the age of 68 years, and ‘Umar succeeds him through the former’s written appointment.

21 AH: After the sickness of Yazid Ibn Abu Sufyan ‘Umar appoints the former’s brother, Mu’awiyah Ibn Abu Sufyan as the governor in Damascus.

23 AH: ‘Umar is murdered on the 9th of Rabi’ al-Awwal139 and ‘Uthman Ibn al-’Affan comes to office by the appointment of a committee engineered by ‘Umar during his life time.

Mu’awiyah continued to subsist as governor of Syria as he strengthened his kingdom and sovereignty.

35 AH: On the 18th of Dhu al-Hijjah which is also the anniversary of ‘Id al-Ghadir, ‘Uthman Ibn al-’Affan was murdered in his house. His age at that time is recorded to be 90.

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) gains his usurped right after 23 years.

37AH: On the 10th of Jamadi al-¬la ‘A’ishah & her supporters like Talhah and Zubayr challenge Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) in the battle of Jamal, and they are completely defeated.

38 AH: On the 1st of Safar Mu’awiyah challenges Imam ‘Ali (‘a) in Siffin. Thereafter Imam is near to gaining victory when ‘Amr Ibn ‘As deceives a group of ignorant people by ordering Qur’ans to be raised on lances and announcing that Qur’an should be kept as a judge to decipher who is with the truth. This leads to a forced ceasefire.

39 AH: The harebrained Kharijites challenge Amir al-Mu’minin (‘a) in the battle of Nahrawan. On the 9th of Safar Imam (‘a) defeats them completely.

40 AH: Amir al-Mu’minin (‘a) is martyred on the 21st of Ramadan by Ibn Muljim al-Muradi, a Kharijite who swore near the Ka’bah to slay Imam during prayer.

Imam al-Hasan (‘a) succeeds the Imamah and is reckoned officially as the caliph.140

At the onset of his caliphate, Imam al-Hasan (‘a) heads to fight with the Umayyads, but is betrayed by his own army in several places. Among those who betrayed the Imam were the remnants of the Kharijites.

AH: Imam al-Hasan (‘a) agrees to sign an accord of understanding with Mu’awiyah. Among the conditions of the agreement was that Mu’awiyah should not appoint any successor after him. Mu’awiyah does not keep the

conditions, and later seeks support for his son Yazid’s future caliphate in different parts of the Muslim world.

Mu’awiyah rules as the caliph after having been a governor for twenty years (21 AH - 41 AH).

50 AH: Mu’awiyah plots to poison Imam al-Hasan (‘a) and Imam (‘a) is poisoned through one of his wives, Ja’dah daughter of Ash’ath Ibn Qays al- Kindi, and on the 7th of Safar attains martyrdom at the age of 47.

56 AH: Mu’awiyah, being unfaithful to his agreement with Imam al-Hasan (‘a), seeks the people’s oath of allegiance for his lawless and corrupt product Yazid as his successor.141

Imam al-Husayn (‘a) disagrees to pay the oath of allegiance to Yazid.

60 AH: On the 12th of Rajab Mu’awiyah dies at the age of 78 years as a Christian142 (after having been in Damascus for 39 years (21-60 AH)), and on the 15th of Rajab his product Yazid forcefully becomes the caliph.

Yazid orders for those who have not paid the oath of allegiance to do so. He says that if Imam al-Husayn (‘a) refuses to pay allegiance (bay’ah) he should be beheaded.

On the 28th of Rajab Imam al-Husayn (‘a), realising the chaos created in the Islamic world and the necessity of Islam’s revival, leaves Madinah for Makkah and begins his uprising. Then, on 8th of Dhu al-Hijjah, he heads towards Kufah, and finally before reaching Kufah diverges towards Karbala.

60 AH: On the 10th of Muharram Imam al-Husayn (‘a) is martyred in the plains of Karbala.

Hence, the distance from Saqifah to Karbala is 41 years. Saqifah was a manifestation of a practical rejection of the word of God. It was the foundation of so many subsequent turmoils within the Muslim world:

In his Riyad al-Madh wa al-Ratha’, Sayyid Baqir al-Hindi says:

كُلُّ غَدْرٍ وَقَوْلٍ وَافْكٍ وَزُوْر هُوَ فَرْعُ جَحْدِ نَصِّ الغَدِير

Every betrayal, malicious gossip, lie, and falsehood Was an offshoot of the denial of the explicit tradition of al-Ghadir.

Here al-Hindi would like to reveal that due to the denial of the explicit narration of the Holy Prophet (S)’s selection of Amir al-Mu’minin ‘Ali (‘a) as his immediate successor in Ghadir Khumm, incidents of betrayal, malicious gossip, lie and falsehood came to transpire.

Mulla Sadra, the great gnostic and philosopher, in his brilliant work “Seh Asl” alluding to the pivotal role of Saqifah in the creation of Karbala says:

قُتِلَ الحسين يوم السقيفة

Imam al-Husayn (‘a) was slain on the day of Saqifah143.

‘Allamah Majlisi mentions something similar in his Bihar al-Anwar when he says:

ولنعم ما قيل: ما قتل الحسين إلا في يوم السقيفة

How excellent is what is said that al-Husayn (‘a) was not slain save on the Day of al-Saqifah144.

In reality, he wants to tell us that the basis and foundation for Imam al- Husayn (‘a)’s martyrdom was laid in Saqifah. This is because it is the usurpation of the caliphate that paved the way for the likes of Mu’awiyah and Yazid into the Islamic government, as a consequence of which the tragedy of Karbala came to transpire.

Perhaps his source of inspiration was the following couplets of Qadi Abu Bakr Ibn Qari’ah:

لولا اعتداء رعية ألقى سياستها الخلفية

وسيوف أعداءٍ بها هاماتنا أبدا نقيفة

لنشرت من أسرار آل محمد جملا لطيفة

يغنيكمو عما رواه مالك وأبو حنيفة

وأريتكم أن الحسين أصيب في يوم السقيفة

ولأي حال ألحدث بالليل فاطمة الشريفة

Was it not for the transgression of subjects A policy adopted by the caliph

And the swords of the enemies

By which our heads would always be slashed Indeed, I would have disseminated some secrets Of the Progeny of Muhammad which are subtle

They would suffice you from what Malik and Abu Hanifah have narrated And I would have shown you that al-Husayn

Was slain on the Day of Saqifah

And the reason why the Exalted Fatimah was buried at night145

Ayatullah Muhammad Husayn Kashif al-Ghita, in one of his poetry writes:

تاللّٰه ما كربلاء لولا سقيفتهم ومثل هذا الفرع ذاك الأصل أنتجه

By Allah, Karbala would not have transpired was it not for their Saqifah And a branch like this was the product of that root146

In some narrations Imam al-Husayn (‘a) is called al-maqtul yawm al- ithnayn147 (the one slain on Monday), which is a clear allusion to the Saqifah calamity.

Perhaps the following tradition of Imam al-Ridha (‘a) alludes to the same tragedy:

ما أصيب أل بيت محمد إلا في يوم الإثنين

The progeny of Muhammad was not afflicted with a calamity save on a Monday.148

Al-Isfahani in his al-Anwar al-Qudsiyyah alluding to how the arrow that severed the neck of ‘Ali Asghar, the six-month-old son of Imam al-Husayn (‘a), was facilitated in the event of Saqifah says:

وَمَا رَمَاهُ إِذْ رَمَاهُ حَرْمَلَة

وَإنَّمَا رَمَاهُ مَنْ مَهَّدَ لَهُ

سَهْمٌ أَتَى مِنْ جَانِبِ السَّقِيفَة

وَقَوْسُهُ عَلى يَدِ الخَليفَة

Harmalah did not throw [the arrow] when he threw [it] Only he threw [the arrow] who facilitated for him to throw An arrow that came from the side of Saqifah While the bow was in the hands of the Khalifah149.

1. Fa is a prefixed conjunctive particle implying a close connection between the sentences before and after it. This connection may be either a definite cause and effect or a natural sequence of events signifying: and, then, for, therefore, so that, so, in order that, in that case, in consequence, afterwards, at least, lest, because, for fear of, truly, after, by, but, thus, consequently, in order to.

2. The calamity depicted in the previous verse.

3. Al-Turayhi, Majma’ al-Bahrayn, v.6, p. 309.

4. Raghib al-Isfahani, Al-Mufradat fi Gharib al-Qur’an, p. 86.

5. Note that the verb used in the verse is assasa(t) which alludes to the ummah (community) which is of feminine gender. Hence, it is essential to affix the ta in the verb assasa(t) to allude to the third person feminine singular pronoun, which refers to ummah.

6. Al-Khurasani, al-Mu’jam fi Fiqhi lughat al-Qur’an wa sirri Balaghatihi, v.2, p. 319.

7. Al-Jawhari, Al-Sihah, v.3, p. 903.

8. Ibn Faris, Mu’jam Maqayis al-Lughah, v.1, p. 493.

9. Al-Jawhari, Al-Sihah, v.2, p. 617.

10. Al-Khurasani, Al-Mu’jam, v.10, p. 418.

11. Al-Mustafawi, Al-Tahqiq, v.2, p. 141.

12. The contemporary esteemed Shi’a scholar Dr.’Abd al-Hadi al-Fadli in his work Ahl al-Bayt: Dirasah Mu’jamiyyah Diniyyah li al-Mustalah mentions 156 of all of these references (Al-Shaykh al- Fadli, Dirasah Mu’jamiyyah Diniyyah li al-Mustalah, pp. 24-31).

13. Al-Shaykh al-Fadli, Dirasah Mu’jamiyyah Diniyyah li al-Mustalah, p. 33.

14. Al-Suyuti, Al-Durr al-Manthur fi Tafsir al-Ma’thur, v.5, p. 198.

15. Al-Haythami, Al-Sawa’iq al-Muhriqah, p. 141; Al-Shaykh al-Fadli, Dirasah Mu’jamiyyah Diniyyah li al-Mustalah, pp. 22-23.

16. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.36, pp. 336-337.

17. Ibn Jurayr al-Tabari, Jami’ al-Bayan, v.22, p. 12.

18. Nepotism is favouritism granted to relatives or friends regardless of merit.

19. Al-Tabari, Dala’il al-Imamah, p. 21.

20. Imam ‘Ali (‘a), Nahj al-Balaghah, v.2, p. 232.

21. Al-Burujardi, Jami’u Ahadith al-Shi’ah, v.1, p. 7.

22. Ahmad al-Barqi, Al-Mahasin, v.1, p. 15, Al-Shaykh al-Kulayni, Al-Kafi, v.2, p. 46, Al-Shaykh al- Saduq, Al-Amali, p. 341, Ibn Shu’bah Al-Harrani, Tuhaf al-’Uqul, p. 52, Al-Shaykh al-Tusi, Al- Amali, p.84, Al-Shaykh al-Tabrasi, Makarim al-Akhlaq, p. 439.

23. Al-Mashhadi, Al-Mazar, p. 528.

24. Al-Shaykh al-Huwayzi, Tafsir Nur al-Thaqalayn, v.1, p. 21.

25. Al-Shaykh al-Kulayni, Al-Kafi, v.8, p. 245.

26. One of the thought-provoking supplications that Amir al-Mu’minin ‘Ali (‘a) is reported to have recited in his qunut prayer is Du’a’ Sanamay Quraysh, where the true character of the two fundamental oppressors is vividly exposed. This can be found in Bihar al-Anwar, v.82, p. 260.

27. Saqifah was a roofed building (hence, the name saqifah from the word saqf (roof)) used by the tribe (banu) of Sa’idah of the Khazraj faction.

28. Al-Shahristani, Al-Milal wa al-Nihal, v.1, p. 16.

29. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.43, p. 156.

30. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.79, p. 106.

31. ‘Abdullah Ibn ‘Abbas is reported to have said: I came into the presence of Amir al- Mu’minin (‘a) in Dhiqar, while he was mending his sandal. He asked me: What is the value of this sandal? I said: It has no value. He said: I swear by Allah indeed it is more lovable to me then my command over you people, unless [by taking command over you] I am able to establish the truth and dispel falsehood. (wallahi lahiya ahabbu ilayya min imratikum illa an uqima Haqqan aw adfa’a Batilan), ref: Bihar al- Anwar, v.32, p. 76.

32. Al-Shaykh al-Tusi, Al-Amali, p. 140.

33. Al-rukn (lit. the corner) refers to al-Rukn al-Yamani (the Yemenite Corner, which is the south- western corner of the Ka’bah). This is opposite the black stone behind the House. The sacred lady Fatimah Bint Asad, after delivering Amir al-Mu’minin (‘a) inside the Ka’bah is reported to have exited from this corner of the House of God. The Prophet (S) is reported to have said: “Whenever I arrive at al-Rukn al-Yamani, I find Jibril is already there before me.” (Ref: Al-Shaykh al-Kulayni, Al-Kafi, v.4, p. 408). Imam al-Sadiq (‘a) is reported to have said: “Rukn al-Yamani is our gate to Paradise.” (Ref: Al-Shaykh al- Kulayni, Al-Kafi, v.4, p. 408).

34. Al-maqam (lit. standing place) refers to Maqamu Ibrahim (the standing place of Prophet Ibrahim (‘a)). It is obligatory for the pilgrim to pray two units of tawaf prayer behind this place after his tawaf (circumambulation).

35. Al-Barqi, Al-Mahasin,v.1, p.91.

36. Imam al-Baqir (‘a) is reported to have said: “Indeed (the area) between al-rukn and al-maqam is filled with the graves of prophets of Allah.” (inna ma bayna al-rukni wa al-maqami lamashhunun min qubur al-anbiya), ref: Al-’Allamah al-Majlisi, Bihar al-Anwar, v.11, p. 260.

37. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.24, p. 149.

38. Al-Maghribi, Da’a’im al-Islam, v.1, p. 74.

39. Al-Shaykh al-Kulayni, Al-Kafi, v.1, pp. 198-200.

40. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.23, p. 106.

41. Al-Ahsa’i, ‘Awali al-La’ali, v.4, pp. 124-125.

42. Almighty Allah says:
“Had they observed the Torah and the Evangel, and what was sent down to them from their Lord, they would surely have drawn nourishment from above them and from beneath their feet. There is an upright group among them, but evil is what many of them do” (5:66).

43. Imam Khumayni, Ta’liqat ‘ala Sharhi Fusus al-Hikam wa Misbah al-Uns, al-Fass al- Ayyubi, p. 202.

44. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.34, p. 168.

45. Al-Shaykh al-Kulayni, Al-Kafi, v.8, pp. 58-63.

46. Al-Shaykh al-Kulayni, Al-Kafi, v.1, p. 58.

47. Fakhr al-Din al-Razi, Mafatih al-Ghayb, v.5, p. 308; v.10, p. 42; v.10, p. 44.

48. Fakhr al-Din al-Razi, Mafatih al-Ghayb, v.10, p. 41.

49. Al-Hindi, Kanz al-’Ummal, v.9, p. 676, tr. 27944.

50. Al-’Allamah al-Amini, Mawsu’at al-Ghadir, v.6, p. 253.

51. Muslim, Sahih Muslim, the Book of Hayd, v.1, p. 355, tr. 112.

52. A unit of currency. One awqiyah is equal to forty silver dirhams.

53. Al-Qurtubi, Al-Jami’ li Ahkam al-Qur’an v.5, p. 99.

54. Al-Zamakhshari, Al-Kashshaf, v.1, p. 514.

55. Ibn ‘Atiyyah al-Andalusi, v.2, p. 29.

56. Al-’Allamah al-Amini, Al-Ghadir, v.6, p. 328.

57. Al-’Allamah al-Amini, Al-Ghadir, v.6, p. 328.

58. Al-’Allamah al-Amini, Al-Ghadir, v.6, p. 328.

59. Al-’Allamah al-Amini, Mawsu’at al-Ghadir, v.6, p. 142.

60. Al-’Allamah al-Amini, Mawsu’at al-Ghadir, v.6, p. 134.

61. Al-’Allamah al-Amini, Mawsu’at al-Ghadir, v.6, p. 136.

62. Al-’Allamah al-Amini, Mawsu’at al-Ghadir, v.6, p. 135.

63. The Holy Qur’an reveals how the Pharaoh would gain control over the people. He would also employ the divide and rule policy:
“Indeed, Pharaoh tyrannised over the land, reducing its people to factions, abasing one group of them, slaughtering their sons and sparing their women. Indeed, he was one of the agents of corruption” (28:4).

64. Jar Allah al-Zamakhshari, Asas al-Balaghah, v.2, p. 674 (Acc. to al-Mostafa.com Repository).

65. OED CD Rom, ver.4.0.

66. http://www.merriam-webster.com/dictionary/consign [14]

67. OED CD Rom, ver.4.0.

68. The World Book Dictionary, v.1 (A-K), p. 510.

69. http://www.merriam-webster.com/dictionary/curse?show=1&t=1294845169 [15].

70. Muhammad Ibn ‘Abd al-Qadir, Mukhtar al-Sihah, p. 152.

71. Al-Isfahani, al-Mufradat fi Gharib al-Qur’an, p. 391.

72. Ayatullah al-Mirza Jawad al-Tabrizi, Ziyarat ‘Ashura’ fawqa al-Shubahat, pp. 26-27.

73. Subhi al-Salih, Nahj al-Balaghah, w. 206, p. 323.

74. Al-Khatib al-Baghdadi, Ta’rikh Baghdad, v.8, p. 284; Ibn ‘Asakir, Ta’rikh Madinat Damishq, v.42, p. 233

75. Refer to Verse 2:159.

76. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.1, p. 365.

77. Refer to Verse 5:67.

78. Refer to Verse 2:159.

79. Shaykh al-Kulayni, Al-Kafi, v.1, p. 420.

80. Refer to Verse 2:161.

81. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.29, p. 158.

82. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.29, p. 158.

83. Al-Hindi, Kanz al-’Ummal, v.11, p. 601, tr. 32901

84. Al-Shirawani, Manaqib Ahl al-Bayt, p. 164. This tradition has been narrated in different Sunni sources such as al-Bukhari in his Ta’rikh al-Kabir (v.6, p. 306), Ahmad Ibn Hanbal in his al-Musnad and Fada’il al-Sahabah, Ibn Hajar in the chapter of al-Manaqib of his work al-Matalib al-’Aliyah, and al-Isaba (v.4, p. 533), Ibn Kathir in his al-Bidayah wa al-Nihayah (v.7, p. 393 & v.11, pp. 64-65) and Al-Sira al-Nabawiyya (v.4, p. 202), Al-Tabari in his Al-Dhakha’ir al-Uqba (p. 65), Al-Manawi in his Fayd al-Qadir (v.6, p. 24), Al-Mutaqqi al-Hindi in his Kanz al’Ummal (v.11, p. 601, v.13, p. 122) and Mawarid al-Daman (v.13, p. 142), Ibn Sa’d in his al-Tabaqat, Ibn ‘Asakir in his Ta’rikh al- Damishq (pp. 201-204), among others (http://www.estabsarna.com/ImamAli/31Azaa/Main78.htm [16]).

85. Al-Zarandi al-Hanafi, Nazmu Durar al-Simtayn, p. 233.

86. Al-Mirza al-Nuri, Mustadrak al-Wasa’il, v.15, p. 193.

87. Al-Nishaburi, Rawdat al-Wa’izin, p. 293.

88. Al-Hindi, Kanz al-’Ummal, v.7, p. 748, tr. 32901.

89. Al-Shaykh al-Nuri, Mustadrak al-Wasa’il, v.8, p. 425.

90. Al-Hindi, Kanz al-’Ummal, v.4, p. 313.

91. Al-Shaykh al-Kulayni, Al-Kafi, v.1, p. 54.

92. Al-Shaykh al-Nuri, Mustadrak al-Wasa’il, v.1, p. 406.

93. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.25, p. 296.

94. He is Muhammad Ibn Miqlas, al-Asadi al-Kufi. In the beginning he was a direct companion of Imam al-Sadiq (‘a). Thereafter he claimed things which were incorrect such as Imams are Divine prophets and said things that necessitated his curse and expulsion from Divine mercy.

95. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.25, p. 318

96. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.34, p. 333.

97. This is indicative of all money.

98. Al-Shaykh al-Kulayni, Al-Kafi, v.2, p. 270.

99. Al-Shaykh al-Kulayni, Al-Kafi, v.3, p. 504.

100. Al-’Amili, Wasa’il al-Shi’ah, v.12, p. 231.

101. After the Holy Prophet (S) returned from the Farewell Hajj, he fell ill at the beginning of Safar 11 A.H. News was received that the Romans in the north west of Arabia were preparing to attack Madinah. The Holy Prophet (S) ordered the mobilisation of a huge Muslim army under the command of a youth of twenty years called Usamah Ibn Zayd Ibn Harithah. He ordered all those who had emigrated from Makkah with him to participate in the battle, except Imam Ali (‘a). To arouse the morale of the Muslims the Holy Prophet (S) tied the banner for Usamah with his own hands and then instructed him: “Fight in the name of Allah and in His path. Fight the enemy early in the morning, and cover the distance to that place so quickly that you reach them before they are aware of your march.” Usamah fixed his camp at Jurf, three miles outside Madinah, so that the Muslim soldiers could gather there ready for the expedition. Some of the Madinites protested in joining Usamah because they did not want to serve under such a young commander. On hearing their reluctance, the Holy Prophet (S) warned them and invoked Allah’s curse on anyone who remained behind. Despite this, some of the companions of the Holy Prophet (S) did not proceed, using his illness as a pretext to remain in Madinah. As time passed, the condition of the Holy Prophet (S) grew worse and ultimately the expedition of Usamah never materialised.

102. Al-Shahristani, Al-Milal wa al-Nihal, v.1, p. 23.

103. Ibn Hanbal, Musnad Ahmad, v.1, p. 217; al-Suyuti, al-Jami’ al-Saghir, v.2, p. 539; al- Hindi, Kanz.

104. Al-Tirmidhi, Sunan al-Tirmidhi, v.3, p. 223.

105. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.37, p. 98.

106. Ibn Hanbal, Musnad Ahmad, v.2, p. 439.

107. Al-Hindi, Kanz al-’Ummal, v.11, p. 358; Ibn ‘Asakir, Ta’rikh Madinat DamishQ, v.58, p. 272.

108. Mulla Muhammad al-Naraqi, Jami’ al-Sa’adat, v.1, pp. 353-355.

109. In his Mu’jam, Ibn Faris mentions the triconsonantal root meaning of du’a’ as: “to make something incline to you by means of sound or speech from you” (an tumila al-shay’a ilayka bi sawtin wa kalamin yakunu minka) - see Mu’jam Maqayis al-Lughah, v.2, p. 279.

110. Al-Shaykh al-Tabrasi, Mishkat al-Anwar, p. 329.

111. Al-Shaykh al-Saduq, Al-Amali, p. 540.

112. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.101, p. 99.

113. Al-Ahsa’i, ‘Awali al-La’ali al-’Aziziyyah fi al-Ahadith al-Diniyyah , v.2, p. 43.

114. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.72, p. 334.

115. Ibn Fahd al-Hilli, ‘Uddat al-Da’i wa Najah al-Sa’i, p. 89.

116. Imam Khumayni, Sahifeye Imam, v.21, p. 400.

117. http://www.pana.ir/NSite/FullStory/News/?Id=8425 [17]

118. Ayatullah Muhammad Husayn al-Tehrani, Ruh-e-Mujarrad, Section 3, pp. 110-115.

119. Al-Mustafawi in his Qur’an Lexicon al-Tahqiq defines the single triconsonantal root meaning of the word daf’ as “al-man’u baqa’an aw istidamatan” (to hamper in terms of subsistence or continuity) - Al-Mustafawi, Al-Tahqiq fi Kalimat al-Qur’an al-Karim, v.3, p. 226. Hence, if we consider this meaning, the phrase ‘…ummatan dafa’atkum ‘an maqamikhum’ would be rendered as “…the community that intercepted you from your position”.

120. Ibn Faris, Mu’jam Maqayis al-Lugha, v.2, p. 288.

121. Al-Shaykh al-Mufid, al-Jamal, p. 144.

122. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.25, p. 114.

123. Al-Mustafawi, al-Tahqiq, v.4, p. 373.

124. Al-Shaykh al-Turayhi, Majma’ al-Bahrayn, v.2, p. 140.

125. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.25, p. 297.

126. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.44, p. 283.

127. Mawsu’at Kalimat al-Husayn, p. 76.

128. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.44, p. 287.

129. We have rendered ummah in this work as community, due to the sense of “common identity and characteristics” it conveys. Otherwise, the limitations of time and place can be absent.

130. Al-Shaykh al-Saduq, Al-Amali, p. 126.

131. Jar Allah al-Zamakhshari, Rabi’ al-Abrar. Also see the following references: Ibn Shahr Ashub, Manaqibu Ali Abi Talib (‘a), v.3, p. 435; Al-’Allamah al-Majlisi, Bihar al-Anwar, v.23, p. 200.

132. ‘Abd al-Mun’im Hasan, Bi Nuri Fatimah Ihtadaytu, p. 94.

133. Al-Shaykh al-Bahrani, al-Burhan fi Tafsir al-Qur’an, v.3, p. 528.

134. Al-Shaykh al-Bahrani, al-Burhan fi Tafsir al-Qur’an, v.3, p. 528.

135. Al-’Allamah Majlisi, Bihar al-Anwar, v.45, p. 202.

136. Al-’Allamah Majlisi, Bihar al-Anwar, v.44, p. 285.

137. Tafsir Imam Hasan al-’Askari (‘a), pp. 368-369.

138. Al-Mustafawi, Al-Tahqiq fi Kalimat al-Qur’an al-Karim, v.11, p. 189.

139. According to another account ‘Umar was murdered on the 26th of Dhu al-Hijjah.

140. Al-Shaykh al-Mufid, Al-Irshad, v.2, p. 9.

141. The Glowing Spirit al-Allamah Amini in his unparallelled masterpiece al-Ghadir narrates this date from Ibn Kathir in his historical work Ta’rikh Ibn Kathir (v.8, p. 79).

142. There are historical evidences that indicate Mu’awiyah dies as a Christian and not a Muslim.

143. Mulla Sadra, Seh Asl, p. 113.

144. Al-’Allamah Majlisi, Bihar al-Anwar, v.45, p. 328.

145. Kashf al-Ghummah, v.1, p. 505.

146. Adab al-Taff, v.10, p. 57 (http://www.rafed.net/books/shear/adab-altaff-10/04.html [18])

147. Al-Shaykh Shushtari, Fawa’id al-Mashahid, p. 458.

148. Al-Shaykh al-Kulayni, al-Kafi, v.4, p. 146.

149. Al-Shaykh Muhammad Husayn al-Isfahani, Al-Anwar al-Qudsiyyah, p. 151.

Chapter 11

برئت إلى اللّٰه وإليكم منهم، ومن أشياعهم وأتباعهم وأوليآئهم، يا أبا عبد اللّٰه إني سلم لمن سالمكم، وحرب لمن حاربكم، إلى يوم القيامة

In my recourse to Allah and to you, I dissociate myself from them, their partisans, their followers, and their friends; O Aba ‘Abdillah, surely I am at peace with he who is at peace with you, and at war with he who is at war with you, until the Day of Resurrection.

برئت إلى اللّه وإليكم منهم

In my recourse to Allah and to you, I detach myself from them…

Commentary

In this verse we are expressing our detachment from all those whom we cursed in the previous verses. Although in the past tense, the verb bari’tu is employed to express renunciation and detachment in the present.

The triconsonantal root (jadhr thulathi) of the verb bari’a is said to signify al-taba’ud min al-naqsi wa al-’ayb (to distance oneself from imperfection and defect)1. Hence, the Abrahamic call “Inni bari’un mimma tushrikun”, for example, would be rendered as

قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ

“Indeed, I am detached from what you associate with Allah" (6:78).

The authoritative Shi’a linguist Ibn Ma’sum, while explaining the verse “wa ana abra’u ilayka min an astakbira” of supplication 12 of al-Sahifah al- Sajjadiyyah, defines the word abra’u as follows:

أبرَءُ إليك اىْ اتباعد … وعداه بإلى لتضمينه معنى الإلتجاء: أي اَبرَءُ ملتجِأً إليك من الإستكبار

Abra’u ilayka means I distance myself…; and he (‘a) made it transitive with the preposition ila to include the meaning of al-iltija’ (seeking refuge). In other words, it means “I distance myself while having recourse to You, from the seeking pride”2.

In supplication 52 of al-Sahifah al-Sajjadiyyah, explaining the phrase “wa bari’tu mimman ‘abada siwak” Ibn Ma’sum says:

وبرئ منه … انفصل عنه وقطع علقته به، أي برئت ممّن اتّخذ إلها غيرك كعبدة الأوثان والشمس والنجم وغيرهم واللّٰه أعلم

Wa bari’a minhu…means he separated from it and cut ties with it. Hence, it (the phrase under discussion) would mean “I separate myself from he who takes a god other than You, such as the worshippers of idols, the sun, the star, etc.” And Allah is All-Knowing3.

Therefore, when we say “bari’tu ila Allahi wa ilaykum minhum” we mean “While having recourse to Allah and to you (the Household of the Prophet (S)), I dissociate myself from the aforementioned wrongdoers and oppressors”.

و (من) أشيعهم وأتباعهم وأوليآئهم

…and (from) their supporters, their followers, and their friends

Among those from whom we separate ourselves as we take recourse to Allah and the Ahl al-Bayt (‘a), are the partisans, followers and close and intimate associates of the oppressors.

This informs us of a vital truth: Supporting, following, or befriending the fundamental oppressors, makes one to be classified among them.

The word ashya’ is the plural of shiya’, which is the plural of shi’ah. Hence, ashya’ in Arabic terminology is jam’ al-jam’ (plural of a plural)4. The Holy Qur’an employs this word as follows:

وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِم مِّن قَبْلُ إِنَّهُمْ كَانُوا فِي شَكٍّ مُّرِيبٍ

“And between them and their desires, is placed a barrier, as was done in the past with their partisans 5 (ashya’ihim); for they were indeed, in suspicious doubt” (34:54).

Ibn Faris in his Mu’jam says:

الشين والياء والعين اصلان يدل أحدهما على معاضدة ومساعفة والآخر على بث وإشادة

Shin, ya’, and ‘ayn have two root meanings: (a) Mu’adadah & musa’afah (to support), and (b) Bathth wa ishadah (to spread)6.

The word shi’ah would therefore, either signify “one who supports” or “one who spreads and disseminates”. Consequently ashya’ in the phrase “min ashya’ihim” are the abundant supporters or disseminators. In this verse we are saying that we distance ourselves from such supporters and disseminators of the culture of oppression.

The word atba’ is the plural of tabi’ the same way as ashab is the plural of sahib and athar the plural of tahir. Tabi’ literally means “follower of one’s track”. Its triconsonantal root meaning is “to follow and move, whether through action or thought, behind something, be it material or spiritual”7. Hence, atba’ are those who follow the footsteps of another. In this verse the atba’ are all those who followed, follow, or will follow the footsteps of the founders of oppression against the Ahl al-Bayt (‘a).

Appreciating The Crux Of Bara’ah

If we study the crux of bara’ah mentioned in the verse under discussion we realise that it delineates a journey for all the human beings. Basically, we take recourse to Allah and His manifestations (the Ahl al-Bayt), as we desert and detach ourselves from the manifestations of Satan, who laid the foundation of wrongdoing and injustice against the Ahl al-Bayt (‘a). In simple words, we seek refuge in Allah and the Ahl al-Bayt (‘a) while separating ourselves from the oppressors and their deeds. If we consider this reality in a more universal way, we come to realise that it demarcates a journey to which every human being innately aspires. The disposition of every human being is naturally drawn away from imperfection and inclined towards perfection. In order for one to be successful in this journey one must have a point of recourse and refuge. Intellectually speaking, since Almighty Allah is the only independently invincible power, we are naturally

drawn to take recourse in Him. And since He has laid a system of cause and effect and has kept intermediaries of power to be the Infallible Ahl al-Bayt (‘a), we are also allowed to seek shelter in them. The beauty here is that both “the refuge” as well as “the destination” is one and the same. This is because when we flee from imperfection we are actually heading towards absolute perfection, whose reality is Allah. And as we journey towards absolute perfection Satan will not leave us alone. He would come in different ways to intercept us from continuing our journey. The Holy Qur’an, quoting Satan, says:

قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ

“‘As You have consigned me to perversity’ he said” (7:16).

ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَائِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

“I will surely lie in wait for them on Your straight path. Then I will come at them from their front and from their rear, and from their right and their left, and You will not find most of them to be grateful” (7:17).

Hence, we need a shelter and refuge which is invincible; and there is no refuge and shelter more powerful than Almighty Allah.

In conclusion, although our declaration here is against the oppressors and their allies, we must realise that these oppressors are not different from their thoughts, intensions, resolutions, words, and actions. According to scholars of insight, the human being is made up of his thoughts, words and deeds. Jalal al-Din Rumi in his Mathnawi says:

ای برادر تو همان انديشه ای ما‌بقی خود استخوان و ريشه ای

O brother you are the very thought that you have The remaining of you are bones and skin

Mulla Sadra and other great Shi’a philosophers like the contemporary effulgent star of mystical sciences ‘Allamah Hasan Zadeh Amuli, have explained and proven the concept of the unity of the intelligent and the intelligible (ittihad al-’aqil bi al-ma’qul) in great detail in their philosophical works8. This concept establishes that knowledge becomes one with the knower. Due to the limitations of this work, we do not want to go into the details about this sublime concept.

Concerning the “unity of the doer and the deed” (ittihad al-’amil bi al-’amal), which is one of the derivative discussions of the concept of the unity of the intelligent and the intelligible (ittihad al-’aqil bi al-ma’qul), ‘Allamah Hasan Zadeh Amuli writes in his masterpiece on spiritual anthropology Sarh al-’Uyun fi Sharh al-’Uyun:

اعلم أن الإنسان ليس الا علمه وعمله وهما يتحدان بالنفس اتحاداً وجودياً، بل الأمر أرفع من التعبير بالاتحاد، فإن وزانهما مع النفس وزان الجدار مثلاً مع أحجاره ولبنه وطينه، والجدار ليس إلا هي، والنفس تتّسع بهما اتساعاً وجودياً والعلم مشخِّص الروح الإنساني، والعمل مشخّص بدنه الأُخروي

Know that the human being is nothing but his knowledge and action, and they both are united existentially with the soul. Rather, the matter is higher than expressing it in terms of unity, for their example in relation to the soul is the example of the wall in relation to the stones, bricks and clay that form it; the wall, as can be understood, is nothing but these objects. Furthermore, the soul existentially expands through both of them [knowledge and action], and whereas knowledge determines the human spirit, action determines his afterlife body9.

Therefore, if we remove the particularities of this verse (bari’tu ila Allah…), and act accordingly, it would enable us to journey to the path of perfection. The late gnostic Ayatullah Ansari Hamadani is reported to have said:

همان مقدار که دوستی اهل بيت (ع) می تواند موصل الی المحبوب باشد، همان مقدار هم می تواند برائت از دشمنانشان انسان را به خدا برساند و انسان بايد هر دو را داشته باشد

In the same proportion that love of the Ahl al-Bayt (‘a) can make one reach the All-Beloved, expressing hatred against their enemies can also make one reach God. The human being must have both together10.

Martyr Murtada Mutahhari in his commentary of the Qur’an says:

ولی اسلام دين تولى وتبرى است، دين نفی و اثبات با يگديگر است، دينی است که حتی نفيش تقدم دارد بر اثباتش، به قول علمای اخلاق «تخليه» تقدم دارد بر «تحليه»؛ يعنی اول بريدن از غير او، بعد به او پيوند کردن

Islam however, is a religion of tawalli and tabarri, a religion of negation and affirmation together, a religion whose very negation precedes its affirmation, and in the expression of the scholars of ethics, takhliyeh (emptying spiritual impurities from oneself) precedes tahliyeh (self- beautification with excellent characteristics).

In his Akhlaq dar Qur’an, Ayatullah Makarim al-Shirazi, one of the contemporary referral authorities of Islamic law (maraji’), says:

اين تولّي وتبرّي يا «حبّ في اللّٰه و بغض في اللّٰه» يکي از گامهاي بسيار مهم و مؤثّر در تهذيب نفس و سير و سلوك الي اللّٰه است.

This tawalli and tabarri, or [in other words] “love in the way of Allah and hatred in the way of Allah” is one of the most important and influential steps in the purification of the soul and spiritual wayfaring to Allah.11

In a beautiful tradition Imam al-Baqir (‘a) clearly reveals the effect of al- tawalli and al-tabarri on those who wish to remove the veils that separate them from Allah. He is reported to have said:

من سرَّه أن لا يكون بينه وبين اللّٰه حجاب حتى ينظر إلى اللّٰه وينظر اللّٰه إليه فليتولَّ آل محمد ويتبرأ من عدوِّهم، ويأْتَمَّ بالإمام منهم، فإنه اذا كان كذلك نظر اللّٰه إليه ونظر إلى اللّٰه.

Whosoever likes to have no veil between him and Allah, such that he looks at Allah and Allah looks at him, must express his love for the progeny of Muhammad (S) and express his detachment from their enemies, and follow an Imam from among them, for indeed, if this happens, Allah will look at him, and he will look at Allah12.

This tradition has numerous allusions worthy of contemplation. Here we shall suffice with the following two:

The phrase hatta yanzura Allahu ilayhi (such that Allah looks at him), should not make us conjecture that Allah cannot see us before we practise al-tawalli and al-tabarri. Almighty Allah has absolute knowledge of every element of every being. He is al-Muhit (the All-Encompasser) in the most perfect connotation of the word. In light of the traditions of the Ahl al-Bayt (‘a) we come to realise that this expression is to signify special attention and favour. In another tradition, explaining this phrase, the Holy Prophet (S) is reported to have stated:

ومن نَظَرَ اللّٰهُ إليه لم يعذبه أبدًا

…And Allah will never punish one whom He looks at13.

‘Allamah Majlisi in his Bihar al-Anwar, after quoting the abovementioned tradition, explains it as follows:

بيان: نظره إلى اللّٰه كناية عن غاية المعرفة بحسب طاقته وقابليته، ونظر اللّٰه إليه كناية عن نهاية اللطف والرحمة.

Exposition: The servant looking at Allah alludes to the state of ultimate gnosis (ghayat al-ma’rifah) according to his ability and aptitude, and Allah looking at him alludes to utmost kindness and mercy14.

The insightful scholars indeed, appreciate how profound and important the phrase “an la yakuna baynahu wa bayna Allah hijabun” (…that no veil exists between him and Allah) is. In other traditions that speak of the same subject the expression that has been employed is “an yanzura ila Allahi bi ghayri hijabin…” (…to look at Allah without a veil)15.

يا أبا عبد اللّٰه

O Aba ‘Abdillah…

Here once again we address Imam al-Husayn (‘a) directly, which pre- requires us to feel his presence and see him. Earlier in volume one of this commentary (pp. 14-16) we mentioned how important it is for us to attain receptivity if we would like to address the Imam (‘a) directly and hear his response. We also mentioned some noteworthy examples of the insightful who had attained the maturity of receptiveness. Here we would like to mention another interesting incident, which reveals the fact that the door is open for all. What is required, however, is struggle and effort on our part.

In his Bihar al-Anwar Al-’Allamah al-Majlisi narrates:

روي عن أبي بصير قال دخلت المسجد مع أبي جعفر (عليه السلام): والناس يدخلون ويخرجون فقال لي سل الناس هل يروني فكل من لقيته قلت له أرأيت أبا جعفر يقول لا وهو واقف حتى دخل أبو هارون المكفوف قال سل هذا فقلت هل رأيت أبا جعفر فقال أليس هو بقائم قل وما علمك قال وكيف لا أعلم وهو نور ساطع

Abu Basir is reported to have said: I entered the mosque with Abu Ja’far [al-Baqir] (‘a) while the people were entering and exiting from the mosque. So the Imam (‘a) said to me: Ask the people, whether they can see me. Therefore, I asked whosoever I met, whether he had seen Abu Ja’far (‘a), and he would reply in the negative, despite Abu Ja’far (‘a) standing [nearby], until Abu Harun, a blind man, entered the mosque. So the Imam (‘a) said to me: Ask him [the same question]. And I said to him: Have you seen Abu Ja’far? He said: Isn’t he the one standing? I asked: And how do you know? Abu Harun replied: And how can I not know, while he (the Imam) is a radiating16 light…’17

In his Mustadrakat ‘Ilmi Rijal al-Hadith, Al-Shahrudi says:

وهذا يدل على جلالته وكمال معرفته

This shows his majesty and perfect gnosis…18

This incident serves as a universal anecdote for people of reflection. Abu Harun was not a prophet or infallible leader. He was an obedient companion of Imam al-Baqir (‘a) and with struggle and effort he attained a high level of perfection, such that he was able to decipher the presence of the Imam (‘a) through the eye of his heart (basirah).

يا أبا عبد اللّه إنِّي سلمٌ لمن سالمكم

وحربٌ لمن حاربكم، إلى يوم القيامة

O Aba ‘Abdillah, surely I am at peace with he who is at peace with you, and at war with he who is at war with you, until the Day of Resurrection.

This declaration is reminiscent of so many traditions19 where the Holy Prophet (S) addressing Ahl al-Kisa’ would say:

أنا سلمٌ لمن سالمكم و حربٌ لمن حاربكم

I am at peace with he who is at peace with you, and at war with he who is at war with you.

The word silm literally means peace. The esteemed Shi’a lexicographer Ibn al-Sikkit in his authoritative lexicon Islah al-Mantiq defining both al-salm and al-silm says that they both signify al-sulh (peace).20

The word harb signifies naqid al-silm (the contradictory of silm (peace))21. Ibn al-Sikkit in his Islah, however, defines it as follows:

والحرب: مصدر حَرِبَ يَحْرَبُ حَرْبًا إذَا اشْتَدَّ غَضَبُهُ

Harb is the infinitive of the verbs hariba, yahrabu, harban. [We say hariba] when “his anger intensifies”22.

Hence, we are expressing our peace and harmony with those who are at peace with Imam al-Husayn (‘a) and the Ahl al-Bayt (‘a) and disharmony with those who are at war with them.

يا أبا عبد اللّٰه إني سلمٌ لمن سالمكم

O Aba ‘Abdillah, surely I am at peace with he who is at peace with you

One of the meanings of silm is al-islam and al-istislam (submission)23. In this case we are expressing our submission to those who are submissive to Imam al-Husayn (‘a) and the Ahl al-Bayt (‘a).

The Holy Qur’an says:

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

“O you who have faith! Enter into submission, all together, and do not follow in Satan’s steps; he is indeed, your manifest enemy” (2:208).

Abu Basir is reported to have said that Imam al-Sadiq (‘a) after reciting “O you who have faith! Enter into submission, all together, and do not follow in Satan’s steps…” asked him whether he knew the meaning of al-silm indicated in the verse, and he replied that the Imam knew better. Thereupon Imam al-Sadiq (‘a) said:

ولاية علي والأئمة الأوصياء من بعده – قال: وخطوات الشيطان – واللّٰه – ولاية فلان وفلان

It [i.e. silm] means the guardianship of ‘Ali and his successors after him, and the phrase khutuwat al-shaytan, I swear by Allah, is the guardianship of so-and-so (fulan) and so-and-so (fulan).24

يا أبا عبد اللّٰه إنِّي سلمٌ لمن سالمكم

وحربٌ لمن حاربكم، إلى يوم القيامة

O Aba ‘Abdillah, surely, I am at peace with he who is at peace with you, and at war with he who is at war with you, until the Day of Resurrection.

Calling Imam al-Husayn (‘a) here with the teknonym Abu ‘Abdillah, and then declaring one’s loyalty and unity with him has a specific message worthy of contemplation. The term Abu ‘Abdillah, as we realised in our past discussions, signifies the state of total submission (‘ubudiyyah) of Imam al- Husayn (‘a) to Allah. Hence, calling him with this teknonym and pledging loyalty reveals a connection, which is: “I am at peace with he who is at peace with you, and at war with he who is at war with you, because you are submissive to Allah”. Therefore, in reality the za’ir would like to pledge his or her loyalty to Allah Himself.

This verse teaches us that peace (al-silm) and war (al-harb) should be understood and interpreted in light of submission to Allah, which is Islam (lit. submission to the will of Allah). Hence, peace in the sense of total unity and cooperation with the forces of kufr is meaningless.

Ceasefire agreements the like of Sulh al-Hudaybiyyah and Sulh al-Hasan (‘a), however, do not depict any kind of union and harmony between Islam and the forces opposing it. They are nothing but tactful strategies in favour of the epitomes of truth.

Revealing the great advantage of the Truce of al-Hudaybiyyah, for example, Zuhri says:

لم يكن فتح أعظم من صلح الحديبية، وذلك أن المشركين اختلطوا بالمسلمين فسمعوا كلامهم فتمكن الإسلام في قلوبهم، أسلم في ثلاث سنين خلق كثير…

There was no victory greater than the truce of al-Hudaybiyyah, for the polytheists mixed with the Muslims and heard their speeches, as a result of which Islam settled in their hearts, and within a period of three years many people accepted Islam.

The truce of Imam al-Hasan (‘a) likewise did not mean any kind of harmony and submission to Mu’awiyah. The conditions of the truce are vocal enough to endorse this truth.

Never has Islam made any kind of peace with any kind of evil force whatsoever. Peace with falsehood means harmony with falsehood, and harmony with falsehood means war with Islam.

Whenever anyone observes any Islamic faction making peace with the forces opposed to Islam, we must be convinced that the faction is a pseudo- Islamic faction and not truly Islamic. Unless, however, there is a kind of ceasefire, which does not depict any kind of complete harmony whatsoever.

إنِّي سلمٌ لمن سالمكم

وحربٌ لمن حاربكم

…surely I am at peace with he who is at peace with you and at war with he who is at war with you…

Although we have rendered the phrase “Inni silmun lIman salamakum wa harbun lIman harabakum” as “I am at peace (musalimun) with he who is at peace with you and at war (muharibun) with he who is at war with you”, the phrase literally signifies “I am peace itself (silmun) with he who is at peace with you and war itself (harbun) with he who is at war with you”. This is because the infinitives silm and harb are employed instead of the active participles musalim and muharib, and hence, they reveal intensity (li al-mubalaghah) in expression. In other words we are trying to express our intense peace and unity with he who is at peace with Imam al-Husayn (‘a) and his loyal companions, and intense war against he who is at war with Imam al-Husayn (‘a) and his loyal companions25. Mulla ‘Abdullah in his Hashiyah giving a similar example says:

إذ قلنا (زَيْدٌ عَدْلٌ) فهذا مبالغة في اتصافه بالعدالة حتى كأنه أصبح عين العدل … لأنه فقط متصف بالعدالة

If we say Zaydun ‘Adlun [instead of Zaydun ‘Adilun] then this is to intensely qualify him with justice, to the extent that it is as if he has turned into justice itself, and not merely that he is qualified with justice26.

‘Allamah Mirza Tehrani in his commentary on Ziyarat ‘Ashura’, endorsing the aforementioned explanation, says:

According to this slave [of Allah] what is more apparent is that the meaning of these [i.e. silm and harb] is what their infinitive connotations reveal. In order to manifest perfect submission and indulgence in obedience and assimilation, we must say: In our current station we have reached such level that we have turned into the reality of peace itself with those who are at peace with you, and into the true extension of war itself with those who are at war with you27.

وحربٌ لمن حاربكم

…and at war with he who is at war with you…

Harb (war) does not always take place by means of guns, tanks and ammunitions. Attacking the human soul and mind28 through the dissemination of a culture based upon forgetting the Wise Creator, attachment to the material world, disrespect for human values, etc. can be so powerful and destructive that no ammunition can be compared to it. The television, the internet, the environment, etc. are all facilitators of this war against humanness (al-insaniyyah). If the enemies are victorious in such fronts the rest is not a big problem. This is because people who have been intoxicated with the pleasures of the world and indulge heavily in the same cannot be ready to give their souls in the way of Allah.

The fundamental reason why the esteemed Iranian soldiers would diligently face an army supported by the world superpowers of the time was the spirit of intense love for martyrdom. Only one who has given up the pleasures of the material world can be ready to fight against any kind of power with all manner of ammunitions.

The controversial Protocols of the Elders of Zion reveals how the elders of Zion envisioned to destroy the non-Jewish forces of the world through the weapon of deception and materialism. Observe the following quotations taken from the translation of a journalist by the name of Victor E. Marsden29:

Protocol 1

In our day the power which has replaced that of the rulers who were liberal is the power of Gold. Time was when Faith ruled. The idea of freedom is impossible of realization because no one knows how to use it with moderation.

22. Behold the alcoholic animals, bemused with drink, the right to an immoderate use of which comes along with freedom. It is not for us and ours to walk that road. The peoples of the GOYIM (non-jews) are bemused with alcoholic liquors; their youth has grown stupid on classicism and from early immorality, into which it has been inducted by our special agents - by tutors, lackeys, governesses in the houses of the wealthy, by clerks and others, by our women in the places of dissipation frequented by the GOYIM. In the number of these last I count also the so-called "society ladies," voluntary followers of the others in corruption and luxury.

27. Our triumph has been rendered easier by the fact that in our relations with the men, whom we wanted, we have always worked upon the most sensitive chords of the human mind, upon the cash account, upon the cupidity, upon the insatiability for material needs of man; and each one of these human weaknesses, taken alone, is sufficient to paralyze initiative, for it hands over the will of men to the disposition of him who has bought their activities.

Protocol 2

5. In the hands of the States of to-day there is a great force that creates the movement of thought in the people, and that is the Press. The part played by the Press is to keep pointing our requirements supposed to be indispensable, to give voice to the complaints of the people, to express and to create discontent. It is in the Press that the triumph of freedom of speech finds its incarnation. But the GOYIM States have not known how to make use of this force; and it has fallen into our hands. Through the Press we have gained the power to influence while remaining ourselves in the shade; thanks to the Press we have got the GOLD in our hands, notwithstanding that we have had to gather it out of the oceans of blood and tears. But it has paid us, though we have sacrificed many of our people. Each victim on our side is worth in the sight of God a thousand GOYIM.

Protocol 5

7. ... Nowadays it is more important to disarm the peoples than to lead them into war: more important to use for our advantage the passions which have burst into flames than to quench their fire…The principal object of our directorate consists in this: to debilitate the public mind by criticism; to lead it away from serious reflections calculated to arouse resistance…

Protocol 9

10. We have fooled, bemused and corrupted the youth of the GOYIM by rearing them in principles and theories which are known to us to be false although it is that they have been inculcated.

We must therefore, be astute enough to distinguish the different war fronts and defend and fight valiantly in the way of Allah.

Friendship & Enmity in the Words of Amir al-Mu’minin (‘a)

In order to further understand the truth of friendship and enmity, let us consider the following tradition of Amir al-Mu’minin (‘a) quoted in Nahj al- Balaghah:

أصدقاؤك ثلاثة وأعداؤك ثلاثة فأصدقاؤك صديقك وصديق صديقك وعدوُّ عَدُوِّك. وأعداؤك عَدُوُّكَ وعَدُوُّ صديقك وصديق عَدُوِّكَ

Your friends are three and your enemies are three. As for your friends they are: (a) your friend, (b) your friend’s friend, and (c) your enemy’s enemy; and as for your enemies, they are: (a) your enemy, (b) the enemy of your friend, and (c) the friend of your enemy.

This ‘Alawite equation is veracious when we consider the criteria of friendship to be “love or hate for Allah and His servants”.

Analysing the matter of friendship, we find that our friend is naturally our friend. However, the reason why his friend is also our friend is because the basis of friendship in both cases is love for God: our friend’s friend befriends our friend due to love for Allah and His servants. Hence, he likewise is our friend. With regards to the enemy of our enemy, because our enemy dislikes God and His servants (even in the practical sense), his enemy would have the opposite character: love for God and His servants. Therefore, he likewise is our friend.

With regard to our enemy, we know that our enemy is obviously our enemy. However, one who befriends our enemy has the same qualities that our enemy has: love for Satan and his servants. Hence, we naturally hate him, and thus, he too is our enemy. Then, the enemy of our friend likewise is our enemy because our friend is one who loves Allah and His servants. One who hates such a person and is his enemy, loves the opposite: love for Satan and his servants. Therefore, such a person cannot be our friend, because we naturally love Allah and His servants.

If the basis of friendship and enmity are different, this equation cannot come to be true. Hence, we should find a unified basis for friendship and enmity and then try to understand the equation provided by Imam ‘Ali (‘a). In our case what is important and the fundamental criterion is truth, love for Allah, religiousness, etc. This is because we have taken the human dimension into consideration.

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

الصديق من كان ناهيًا عن الظُّلم والعدوان معينًا على البِرِّ والإحسان

A friend is one who prohibits wrongdoing and transgression, and assists one in doing actions of virtue and good30.

Imam Zayn al-’Abidin (‘a) is reported to have said:

لا يُحِبُّنا كافِرٌ ولا يبغضنا مؤمن

A kafir does not love us and a Mu’min does not hate us.31

Those who claim to love both Imam al-Husayn (‘a) and Yazid are either oblivious of the reality or they are joking. History has informed us of some such examples. Observe the following tradition:

وقال رجل (له عليه السلام): إني أحبك وأحب معاوية. فقال له عليه السلام: أمَّا الآن فأنت أعور، فإمَّا أن تبرأ أو تعمى؟!

A man said to Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a): Surely I love you and I love Mu’awiyah [as well]. Thereupon the Imam (‘a) said: For the moment, one of your eyes cannot see. Now either you get well (tabra’) or blind (ta’ma)32.

Here Imam (‘a) propounds another beautiful equation worthy of contemplation. He informs him that both these kinds of love cannot unite. If this person is not careful and continues his love for Mu’awiyah, he will truly hate Imam ‘Ali (‘a), which is true blindness. However, if he understands the reality of the love of Mu’awiyah and abandons him, he would get well and will be able to see with both eyes.

Notice that this statement of Imam ‘Ali (‘a) reveals how powerful his speech was. Another way of translating the last sentence is, “Now either you express your bara’ah (detachment from Mu’awiyah) or get blind (ta’ma). This is because Mu’awiyah’s love has no religious basis at all.

Interestingly, some time prior to this conversation, the Holy Prophet (S) is reported to have said:

صديق عَدُوِّ عليٍّ عَدُوُّ عَليٍّ

The friend of the enemy of ‘Ali is the enemy of ‘Ali33.

There are a number of traditions that emphasise that al-tawalli without al- tabarri is incomplete:

Imam al-Sadiq (‘a) was once told that so-and-so loves you, but is weak in expressing his dissociation from your enemy. The Imam (‘a) said:

هيهات، كَذَبَ من ادَّعى مَحَبَّتَنَا ولم يتبرَّأ من عدُوِّنا

This is farfetched! He who claims our love but does not express his detachment from our enemy is a liar34.

Imam al-Ridha (‘a) is reported to have said:

كمال الدِّين ولايتنا والبراءة من عدُوِّنا

The perfection of faith is in our friendship and detachment from our enemies35.

Taking a Mu’min as an Enemy Hampers one From Paradise

A Mu’min therefore, is not an enemy, even if he were to disturb another Mu’min or due to his weakness do something that is contrary to the religion. As long as he has retained his innate disposition (fitrah) and faith in the true teachings of Islam, one should not entertain any kind of rancour or hatred in one’s heart for him. Yes, that does not mean that he is not accountable for his deeds and that whatever he does is correct. Almighty Allah will deal with such people according to their intentions, words and deeds. Hence, a Mu’min’s duty is to advise such a sinful Mu’min and pray for his change and transformation. In case he has to be put to trial for usurping someone’s property, then he must be tried in the court of justice, and there is nothing wrong with that. However, this does not validate developing rancour in the heart for him.

Those believers who are oblivious of this reality and entertain rancour in their hearts for other believers would have to face a difficult time before being able to enter Paradise. One of the supplications of the true believers mentioned in the Qur’an is to seek the eradication of “the specks of ill- feeling and rancour” for other believers. They pray as follows:

… رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَّحِيمٌ

“Our Lord, forgive us and our brethren who were our forerunners in the faith, and do not put any rancour in our hearts toward the faithful. Our Lord, You are indeed, most kind and merciful” (59:10).

In fact, those who are not intentional disbelievers (kuffar)36, should likewise not be abandoned or hated. Perhaps they have not accepted Islam due to some impediments hampering them. Therefore, harbouring hatred against them is not the correct thing to do. Instead, one should pray for their salvation. During the time of the Holy Prophet (S), if the Prophet (S) gave the probability of someone’s transformation and change he would not curse him. A good example is in the plains of Uhud when the Prophet (S) was bleeding on his forehead and teeth and the companions being overtaken with sadness, asked him to invoke Allah’s curse on them, whereupon he said: “Surely I was not sent as one who frequently curses; I was sent as a mercy and caller to Allah.” And then praying for them, he said “O Allah guide them, for they do not know.” (Allahummahdi qawmi fa innahum la ya’lamun)37.

Yes, those who through repeated actions of atrocities and oppression have lost their innate disposition and love to do mischief, and there is no hope for their change, are worthy of being cursed and abandoned. These are they who must be taken as real enemies. And it is such people whom we curse in our supplications and salutational recitals.

إلى يوم القيامة

…until the Day of Resurrection.

Expressing the Target Reveals One’s Steadfastness

The declaration “Indeed, I am at peace with he who is at peace with you… until the Day of Resurrection” reveals the powerful resolution of the speaker. It resembles one who promises the Ahl al-Bayt (‘a) to be steadfast in their love and support through upholding their message which is the true and untainted version of Islam, throughout one’s life.

In fact, it is another expression of unity with the Ahl al-Bayt (‘a) forever. Such a statement, although simple in its constitution, requires a towering resolution and exalted spirit. It is also a promise to the Ahl al-Bayt (‘a) to be always submissive and supportive of the teachings of Islam in all the difficult circumstances. Abu Basir reports that he heard Imam al-Baqir (‘a) say:

واللّٰه لتُمَيَّزُنَّ واللّٰه لتُمَحَّصُنَّ واللّٰه لتُغَربَلنَّ كما يُغربَلُ الزؤَانُ من القمح

I swear by Allah, you most surely will be singled out, I swear by Allah you most surely will be cleansed, I swear by Allah you most surely will be garbled38 in the way darnel is garbled from wheat39.

The phrase latugharballunna above signifies the process of sieving. The verb gharbala comes from ghirbal which is “a sieve”.

Reading such statements now and again is extremely important for the human being. It reminds him of his duty and purpose in life. It wakes him up from his slumber of sin. It deters him from those things that are abhorred by the Ahl al-Bayt (‘a) and Islam.

Although we have conditioned our unity with the Ahl al-Bayt (‘a) with the target “yawm al-qiyamah” (the Day of Resurrection), it does not imply that our promise ends with the Day of Resurrection. It reveals perpetuity. This is because one who is loyal to the Ahl al-Bayt (‘a) throughout the period of this world in the true sense of the word, will never separate from them. In the beautiful words of Imam al-Sadiq (‘a):

من أحبَّنا كان معنا أو جاء معنا يوم القيامة هكذا (ثمَّ جمع بين السَّبابَتَين…)

Whosoever loves us will be with us or will come with us on the Day of Resurrection like this (then he (‘a) joined the forefingers of his two hands)40…

Imam Zayn al-’Abidin (‘a) is reported to have said:

من أحبَّنا وعَمِلَ بأمرنا كان معنا في السَّنام الأعلى، ومن أبغضنا ورَّدنا أو ردَّ واحدًا منَّا فهو كافرٌ باللّٰه وبآياته

Whosoever loves us and acts according to our command would be with us at the highest zenith, and whosoever hates us and rejects us or rejects even one of us is a disbeliever in Allah and His signs41.

A Short Word on Friendship & Enmity in the Way of Allah

Every human being in the beginning possesses an unsullied and sound innate disposition, which in Qur’anic terms is called al-fitrah. The Holy Qur’an says:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“So set your heart on the religion as a people of pure faith, the origination of Allah according to which He originated mankind. There is no altering Allah’s creation; that is the upright religion, but most people do not know” (30:30).

One of the characteristics of the innate disposition is that it naturally seeks benefit and good and keeps away from harm and evil. We do not require a proof to establish this reality, for we naturally experience it in ourselves. Due to limitations however, we are not able to decipher all the things that are beneficial (nafi’) and harmful (darr) to us. This is where the advantage of sending prophets of Allah for guidance is realised. The prophets (peace be upon them) were sent to enlighten the human beings about many of the things that are beneficial and harmful to them. They communicated Divine laws to them so that they may attain absolute perfection, something for which every innate disposition eagerly craves. They warned them away from sins which they taught are responsible for the destruction of the human soul and its eternal misery.

Whereas a group of people who blindly speculated that the intellect is sufficient to know everything, got deprived of the knowledge that would enable them to seek their natural perfection, a group intelligent and astute enough to realise the magnanimity of the matter, having reflected on what the prophets had to say, submitted to the truth, and were availed with knowledge of what was dangerous and beneficial for them. They realised that submission to God would gradually facilitate their ultimate perfection, whereas sin would destroy the human soul and fling it to the lowest pit of ignominy and imperfection. Hence, they struggled to be steadfast in the obedience of Allah, and struggled to refrain from sin, and in this way, they did not increase their imperfection and deficiencies.

Not all the believers however were able to observe steadfastness on the path of absolute perfection. The life of the material world and the evil- inviting self-blindfolded some, and hence, there was a need of wakening the soul and placing it on the right track.

Perhaps this is a fundamental reason why Islam legislated and made obligatory the two principles of al-tawalli (expressing friendship with the

lovers of Allah) and al-tabarri (expressing hatred and detachment from Allah’s enemies). When these two principles are constantly practiced the human being wakes up and changes himself. Announcing one’s love for the lovers of truth and eternal human felicity and denouncing the lovers of evil and eternal damnation, strengthens the heart of the human being, and brings him back to the track of his innate human disposition.

Cultivating this very natural feeling, according to some of the traditions of the Ahl al-Bayt (‘a) is known as the “most firm handles of faith”:

1. The Holy Prophet (S) addressing Imam ‘Ali (‘a) said:

يا علي أوثق عرى الايمان الحُبُّ في اللّٰه والبغض في اللّٰه

O ‘Ali, the most firm handles of faith is love in the way of Allah and hatred in the way of Allah42.

2. Imam al-Sadiq (‘a) is reported to have said:

من أوثق عرى الايمان أن تحب في اللّٰه وتبغض في اللَّه، وتعطي في اللَّه، وتمنع في اللّٰه

Among the firmest handles of faith is that you love in the way of Allah, hate in the way of Allah, give in the way of Allah and refuse in the way of Allah43.

3. Fudayl is reported to have asked Imam al-Sadiq (‘a) whether love and hatred was from faith, and the Imam (‘a) responded saying:

وهل الايمان إلا الحب والبغض؟ ثم تلا هذه الآية (حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَٰئِكَ هُمُ الرَّاشِدُونَ)

And is faith anything other than love and hatred? Thereafter the Imam (‘a) recited the following verse of the Qur’an:

حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَٰئِكَ هُمُ الرَّاشِدُونَ

“And he made you love faith and beautified it in your hearts and made you abhor disbelief and open disobedience and sin. These are the guided ones” (49:7).44

Therefore, in expressing love or hatred there is no kind of personal or selfish relation involved. The criteria is truth (Haqq) and falsehood (Batil) respectively. In fact, to be more accurate, the criteria is, “that which leads to perfection” and that which “separates one from perfection”.

Open Condemnation Against Injustice is Natural

Openly expressing one’s hatred, detachment, and separation from traitors and their allies is extremely effective and can definitely lead to victory. Sacrifice and steadfastness, however are also important on this path.

Past history has revealed how bara’ah was able to topple governments supported by most powerful existing forces. The reason why we find that even peaceful demonstrations frighten governments is that they are extremely effective in destroying the prevailing forces.

The recent45 Islamic wakefulness (al-sahwa al-islamiyyah) observed in some parts of the Middle East is very praiseworthy. If continued with steadfastness and proper direction it would reap nothing but victory. In fact, their demonstrations are practical manifestations of what we recite when we condemn and detach ourselves from those who established the foundation of wrongdoing and transgression against the epitomes of true religion. A regime established on the basis of oppression is illegal and hence, must be abandoned and destroyed.

Imam al-Husayn (‘a) and his companions rose to practically reject the prevailing government of Yazid. This was a manifestation of bara’ah from his side. If the subjects of a government that aims at destroying Islam, humiliating Muslims, depriving them of their rights and undermining them, rise to condemn this power, they would have practically expressed their bara’ah. This is the spirit of bara’ah, which is not limited to Muslims, but all those who innately seek freedom from oppression and wrongdoing.

Transcending the Horizons to Appreciate the Self

Detaching oneself from evil and its forces and seeking proximity of good and perfection fundamentally begins with the human soul (nafs). Only one who has seasoned his soul will be able to express his hatred and dislike against the forces of evil and struggle to achieve the proximity of the forces of perfection.

All the kinds of chaos observed in the outer world (al-’alam al-afaqi) have its roots in the nafs of the human beings and the inner world. Hence, it is important for us to understand the map of our souls and identify the dominant forces that are in control. If the faculties of anger (ghadab) and appetite (shahwah) have the upper hand and control over the intellect (‘aql), the consequences both in the inner as well as the outer world would be nothing but chaos and tragedy. If, however, the control is solely with the intellect, inner peace and equilibrium would be achieved, which in turn would facilitate outer peace and justice. One who has struggled to season his soul would naturally be attracted to perfection and repelled from imperfection. Consequently, such a soul would naturally express his bara’ah against those who established the foundation of oppression and transgression against the very epitomes of religion.

Vocalisation of bara’ah therefore, should serve as a catalyst to transform our inner conditions so that we naturally express our rancour and hatred against the evil forces of the human soul, and love and friendship for the forces of excellence and perfection.

Imam Ja’far al-Sadiq (‘a), reminding us of how the human being actually contains a battlefield within himself, enumerates the good and evil traits within every human being in a lengthy tradition as junud al-’aql (the soldiers of intellect) and junud al-jahl (the soldiers of ignorance).

In a tradition from Amir al-Mu’minin (‘a), the forces within the human soul is termed as jaysh (army):

العقل صاحب جيش الرحمان والهوى قائد جيش الشيطان والنفس متجاذبة بينهما فأيهما غلب كانت في حيِّزه

The intellect is the commander of the army of the All- Merciful and mundane desire is the leader of the army of Satan, and the soul is undergoing an attraction of both, and enters in the domain of whichever among them triumphs46.

One of the most explicit traditions that vocally speaks of the human soul as a battalion is the well-known tradition of jihad al-akbar. After gaining victory in one of the battles, when the Muslims returned, the Holy Prophet (S) addressing them said:

مرحبا بقوم قضوا الجهاد الأصغر وبقي عليهم الجهاد الأكبر

Welcome to the people who have completed the lesser jihad (struggle) and what remains for them is the greater jihad.

The Holy Prophet (S) was asked:

يا رسول اللّٰه وما الجهاد الأكبر؟

O Apostle of Allah, and what is the greater jihad?

He (S) said:

جهاد النفس

Jihad al-nafs (the struggle against the self)47.

Prophet Sulayman (‘a) is reported to have said:

إن الغالب لهواه أشدُّ من الذي يفتح المدينة وحده

One who is victorious over his mundane desire is more tough than one who conquers a whole city singlehandedly.

Therefore, it is imperative for us to subdue the evil-inviting self (al- nafs al- ammaratu bi al-su’i) in us, and attain the victorious state of the peaceful self (al-nafs al-mutma’innah), so that we are always victorious in the battles of the phenomenal world.

The reason perhaps why Imam al-Husayn (‘a) was so steadfast in his repulsion from evil and love for perfection, is that he enjoyed the station of al-nafs al-mutma’innah. According to a lengthy tradition narrated from Imam al-Sadiq (‘a)48, Surah al-Fajr (chapter 89) was also named Surah al- Husayn (‘a) because of its concluding verses, which reflect the personality of Imam al-Husayn (‘a), as he is the soul that enjoys serenity and peace – a soul that is freed from all kinds of shackles of evil, a soul that is immersed in the love of Allah, a soul that enjoys the seat of victory.

In the same tradition that explains the reason why Surat al-Fajr was called Surat al-Husayn (‘a), Imam al-Sadiq (‘a) informs his companion Abu Usamah that whosoever recites it constantly during the obligatory and supererogatory prayers would be in the company of Imam al-Husayn (‘a) in Heaven. Appreciating the fact that recitation is not mere vocalisation but also epitomisation and self-transformation, if we recite the chapter, inculcate its teachings in ourselves, resolve to change and fight the inner forces of sin until victory, we likewise would enjoy the station of al-nafs al- mutma’innah. Can anyone perceive a station more intoxicating that that of being with al-Husayn in Paradise? If the mere mention of al-Husayn melts the Mu’min down, what would his companionship do? In the encouraging words of Imam al-Sadiq (‘a):

كان مع الحسين (عليه السلام) في درجته في الجنَّة، إن اللّٰه عزيزٌ حكيمٌ

He would be with al-Husayn (peace be on him) in his station in al-Jannah. Indeed, Allah is the Invincible, the All-Wise49.

Starting with the Self

Imam Khumayni, one of the most successful revolutionaries of his time, having understood the kernel of the matter, in different speeches alluded to the reality that the beginning of reform is the human self. The following are some of his noteworthy directions, which in reality find their basis in the teachings of the Ahl al-Bayt (‘a):

ما تا اصلاح نکنيم خودمان را، نمی توانيم کشور خودمان را اصلاح کنيم

Until we do not reform ourselves we will not be able to reform our country.50

اگر بخواهيد کشور شما يک کشور مستقلی باشد که ديگران نتوانند در آن دخالت بکنند، از خودتان بايد شروع کنيد

If you would like your country to be independent such that others cannot interfere in its affairs, you must start with your own selves51.

تا در بند خويشتن خويش وهواهای نفسانی خود باشید، نمی توانيد «جهاد في سبيل اللَّه» ودفاع از «حريم اللَّه» نماييد

As long as you are in the shackles of yourself and your mundane desires, you cannot undertake jihad [Divine struggle] in the way of Allah and defend the sanctuary of Allah52.

The Secretary General of Hizbollah, Sayyid Hasan Nasrallah, in some of his past speeches during the holy months of Muharram, has alluded to the fundamental condition of beginning with jihad al-nafs before any kind of jihad. Observe the following statements:

In a speech he delivered on the 7th night of Muharram 1419 AH (1998) about Jihad he says:

لا فضيلة كَل جهاد ولا جهاد كمجاهدة الهوى. هذا التفيل طبيعي جدا لأنه في الحقيقة، من ينجح في جهاد نفسه يقدر أن ينجح في جهاد العدو لأنه كي يذهبه لجهاد عدوه عليه أن يغلب على شهواته.

…There is no merit like jihad (struggle in the way of Allah) and there is no jihad like the jihad of the self (Imam al- Baqir (“A)). This superiority is very natural because in reality one who is victorious in the jihad of the self, can be successful in the jihad against the [outer] enemy. This is because in order for one to be able to go and fight his [outer] enemy he must overcome his mundane desires53.

In another speech he delivered on the 10th night of Muharram 1419 AH (1998) about God-wariness, he says:

فلنعلم أن أعدى عدو لنا هو نفسنا التي بين جنبينا، نفسنا الأمارة بالسوء، نفسنا الطامعة في الدنيا، نفسنا المنكبة على المعاصي والذنوب والآتام فلنقف مع الحسين لنقاتلها ونغلب عليها وننتصر ونبلغ الفتح، وهذا هو الفتح الفتوح هذا هو الفتح المبين. وكما نقلت لكم عن رسول اللّٰه (ص): ليس الشديد من غلب الناس. إن الشديد من غلب نفسه. الذين كانوا مع الحسين كانوا الأشداء لأنهم غلبوا أنفسهم وانتصروا عليها وخرجوا ليقاتلوا ونالوا شرف الشهادة وختم لهم بخير. والحشود المؤلفة المجهزة بالسلاح والسيوف والرماح كانت مهزومة ضعيفة هزيلة برغم كثرة عن دها لأنها كانت منهارة أمام النفس الأمارة بالسوء وأمام أسفل السافلين الشيطان المطرود من الرحمة الإلهية.

Thus, we must know that the most hostile of our enemies is our nafs that is between our two sides, our nafs that invites abundantly towards evil, our nafs that is greedy of the world, our nafs that is immersed in disobedience, sins, and misdeeds. Therefore, we must stand beside al-Husayn (‘a) so that we can fight against it [i.e. our nafs] and overcome it, win and attain victory. And this is the victory of the victories (al-fath al-futuh), and this is the manifest victory. And as I narrated to you that the Holy Prophet (S) said, “One who overcomes the people is not tough. Indeed, the tough one is one who overcomes his nafs”. Those who were together with al-Husayn (‘a) were tough people because they subdued their souls and gained victory over them and [thereafter] left to fight and attained the elevation of martyrdom and their outcomes were sealed with goodness. But the united masses armed with ammunitions and swords and spears were defeated, weak and feeble despite the abundance of their number, because they collapsed before the evil-inviting self (al-nafs al-ammaratu bi al-su’i) and the lowest of the low, Satan, the one expelled from Divine mercy54.

The radiant contemporary sun of the East, Ayatullah Sayyid ‘Ali al-Husayni al-Khamene’i, in some of his speeches presents the same logic, which is worthy of contemplation. In a speech that he delivered to the Revolutionary Guards on the occasion of the birthday of Imam al-Husayn (‘a), he said:

ماجرای امام حسين عليه السلام، تلفيق اين دو بخش است. يعنی آن جايی‌که هم جهاد با دشمن و هم جهاد با نفس، در اعلی مرتبهٔ آن تجلی پيدا کرد، ماجرای عاشورا بود… ماجرای عاشورا عبارت است از يك حرکت عظيم مجاهدت‌آميز در هر دو جبهه. هم در جبههٔ مبارزه بادشمن خارجی و برونی؛ که همان دستگاه خلافت فاسد… و هم در جبههٔ درونی، که آن روز جامعه به طور عموم به سمت همان فساد درونی حرکت کرده بود.

The episode of Imam Husayn (‘a) is a combination of these two dimensions. In other words, the area where both a holy war against the apparent enemy as well as a holy war against the inner self were manifested in their highest degree was the episode of ‘Ashura’… The event of ‘Ashura’ is a great movement of struggle in both the war fronts, the front of fighting against the outer and external enemy, which was the very corrupt apparatus of the caliphate of the time…and the front of the inner self, which had moved towards inner corruption in the society of that time in general…55

In another speech describing the warriors of Karbala, he said:

يك صحنهٔ جنگ است؛ آن هم جنگی بسيار دشوارتر. آن‌جايی که مردان و زنان مؤمن وفداکار پشت سر حسين‌بن‌علی عليه السلام راه می افتند؛ دنيا و مافيها، لذتها و زيبابيبهای دنيا، در مقابل إحساس وظيفه از چشم آنها می افتد؛ انسانهايی که معنويت مجسم و متبلور در باطنشان، بر جنود شيطانی – همان جنود عقل و جنود جهلی که در روايات ما هست – غلبه پيدا کرد و به عنوان يك عدهٔ انسان نمونه، والا و بزرگ، در تاريخ ماندگار شدند…

It is a scenario of war, a war that is extremely difficult; it is where sacrificing faithful men and women go after Husayn Ibn ‘Ali (‘a). The world and what it contains, its pleasures and its beauties against the sense of responsibility, fall down before their eyes. They are human beings in whose hearts, the embodied and crystallised spirituality has overcome the soldiers of Satan – the very soldiers of intellect and ignorance that are mentioned in our traditions – and being acknowledged as a group of exemplary, great, and lofty human beings, they have become immortal in history56.

A Historical Incident Worthy of Contemplation

Almighty Allah revealed the chapter al-Bara’ah and ordered His Apostle to openly declare his repulsion and hatred against the mushrikun (polytheists) during the pilgrimage as follows:

بَرَاءَةٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ

“[This is a] declaration of [repudiation by Allah and His Apostle [addressed] to the polytheists with whom you had made a treaty” (9:1).

فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۙ وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ

“Travel [unmolested] in the land for four months, but know that you cannot thwart Allah, and that Allah shall disgrace the faithless” (9:2).

وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ

“[This is] an announcement from Allah and His Apostle to all the people on the day of the greater Hajj: that Allah and His Apostle repudiate the polytheists: If you repent that is better for you; but if you turn your backs [on Allah], know that you cannot thwart Allah, and inform the faithless of a painful punishment” (9:3).

Some traditions indicate that after this chapter was revealed, the Holy Prophet (S) dispatched one of the companions with it to openly declare the stance of the Muslims against the polytheists. No sooner had the companion left when Almighty Allah revealed to the Holy Prophet (S) to order the companion to return back and replace him with ‘Ali (‘a). Eventually ‘Ali Ibn Abi Talib (‘a), who was the very epitome of monotheism in its purest form, delivered the message.

This incident has much to reveal for every contemplative: the exterior and macrocosmic bara’ah can only be done by one who has a heart that naturally repels evil and its forces. If one is not successful in removing the subtle forms of shirk within oneself, how is it possible for one to be the messenger of this Divine announcement which declares hatred against all kinds of shirk? In the beautiful dictum of Amir al-Mu’minin (‘a):

من لم يصلح نفسه لم يصلح غيره

Whosoever does not reform himself cannot reform other than himself.

Therefore, a spirit like that of ‘Ali (‘a) who enjoys a heart that is extremely attached to absolute perfection and detached from the forces of evil, sin and deficiency, would be perfect in conveying the message of bara’ah.

In the beautiful words of the Holy Prophet (S):

أبى اللّٰه أن يُبَلِّغ عن محمد صلى اللّٰه عليه وآله وسلم إلا رَجُلٌ منه

Allah did not allow that anyone save a man from Muhammad to convey [the Divine message] on his behalf57.

This beautiful statement is actually a law and universal truth worthy of reflection. Allah does not permit His message to be conveyed save by the Holy Prophet (S) or a Prophet-like heart which is clean and pure. Since ‘Ali Ibn Abi Talib (‘a) was the best manifestation of the prophetic heart, and his soul had defeated the inner forces of evil, he was the best representative for declaring bara’ah against the polytheists. Not a speck of the smallest kind of shirk ever lurked in the elevated heart of ‘Ali (‘a), and never did he bow down to any idol, which is why he is honoured in some circles as karrama Allahu wajhahu (Allah ennobled his essence)58.

It may be asked that if that was the case why did the Holy Prophet (S) give it to the wrong person at first? God forbid, was he ignorant in his move? The insightful scholars understand the reason as an intentional move to reveal that (a) the companion sent in the beginning cannot represent the Holy Prophet (S) even in conveying one chapter of the Holy Qur’an, let alone shoulder a higher responsibility, and (b) the heart of the conveyer should be in total harmony with what is conveyed. Since this condition was not met by the companion who was told to return back, he was unfit to convey the message.

1. Al-Mustafawi, Al-Tahqiq, v.1, p. 240.

2. Sayyid ‘Ali Khan (Ibn Ma’sum), Riyad al-Salikin, v.2, pp. 513-514.

3. Sayyid ‘Ali Khan, Riyad al-Salikin, v.7, p. 381.

4. Al-Qurtubi, Tafsir al-Qurtubi, v.14, p. 318.

5. A partisan is one who takes part or sides with another; an adherent or supporter of a party, person, or cause; especially a devoted or zealous supporter; often in an unfavourable sense: One who (OED).

6. Ibn Faris, Mu’jam Maqayis al-Lughah, v.3, p. 235.

7. Al-Mustafawi, Al-Tahqiq, v.1, p. 377.

8. ‘Allamah Hasan Zadeh Amuli has written a separate treatise on the Unity of the Intelligent and the Intelligible in the Persian language.

9. Ayatullah Hasan Zadeh Amuli, Sarh al-’Uyun fi Sharh al-’Uyun, p. 923.

10. http://www.rasekhoon.net/article/show-9532.aspx [19]

11. Ayatullah Nasir Makarim al-Shirazi, Akhlaq dar Qur’an, v.1, p. 375.

12. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.27, pp. 51-52.

13. Al-Shaykh al-Saduq, Al-Khisal, p. 318.

14. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.27, p. 52.

15. Ahmad Ibn Muhammad Ibn Khalid al-Barqi, Al-Mahasin, v.1, p. 6.

16. In one of the Ziyarat of Imam al-Baqir (‘a) we address him as follows: “…Peace be unto you, O radiating light” (Assalamu ‘alayka ayyuha al-nur al-sati’): (Al-Marhun, A’mal al-Haramayn, p. 176). We employ the same expression in the Ziyarah of Imam al-Kazim (‘a) (Al-’Allamah al-Majlisi, Bihar al-Anwar, v.99, p. 16) and the Ziyarah of Imam al-Jawad (‘a) (Al-’Allamah al-Majlisi, Bihar al- Anwar, v.99, p. 20). Describing an infallible Imam, Imam al-Ridha (‘a) is reported to have said: The Imam is the illuminating full moon, the lit lamp, the radiating light, the guiding star in the darkness of darkness… (Al-Shaykh al-Kulayni, Al-Kafi, v.1, p. 198).

17. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.46, p. 243; Qutb al-Din al-Rawandi, Al- Khara’ij wa al-Jara’ih, v.2, pp. 595-596; Al-’Amili, Al-Sirat al-Mustaqim, v.2, p. 183.

18. Al-Shahrudi, ‘Ilmu Rijal al-Hadith, v.8, p. 470.

19. ‘Allamah Mirza Abu al-Fadl Tehrani, Shifa’ al-Sudur, p. 215, Ayatullah Habibullah Kashani, Sharh Ziyarat ‘Ashura’, p. 65.

20. Ibn al-Sikkit al-Ahwazi, Tartibu Islah al-Mantiq, p. 202; Al-Jawhari, Al-Sihah, v.5, p. 1951.

21. Al-Khalil al-Farahidi, Kitab al-’Ayn, v.3, p. 213.

22. Ibn al-Sikkit al-Ahwazi, Tartibu Islah al-Mantiq, p. 124.

23. Al-Baydawi, Anwar al-Tanzil wa Asrar al-Ta’wil, v.1, p. 133; Ibn ‘Ajibah, Al-Bahr al- Madid fi Tafsir al-Qur’an al-Majid, v.1, p. 235.

24. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.1, p. 446. The phrase “so-and-so and so-and- so” refers to two specific people.

25. Al-Shaykh al-Mu’ayyad, Adwa’ ‘Ala Ziyarat ‘Ashura’, p. 167.

26. Al-Shaykh al-Mu’ayyad, Adwa’ ‘Ala Ziyarat ‘Ashura’, p. 167.

27. ‘Allamah Mirza Abu al-Fadl Tehrani, Shifa’u al-Sudur, pp. 213-214.

28. Psychological warfare or the basic aspects of modern psychological operations (PSYOP), have been known by many other names or terms, including Psy Ops, Political Warfare, “Hearts and Minds,” and Propaganda. Various techniques are used, by any set of groups, and aimed to influence a target audience’s value systems, belief systems, emotions, motives, reasoning, or behaviour. It is used to induce confessions or reinforce attitudes and behaviours favourable to the originator’s objectives, and are sometimes combined with black operations or false flag tactics. Target audiences can be governments, organizations, groups, and individuals. (http://en.wikipedia.org/wiki/Psychological_warfare [20])

29. http://www.jewwatch.com/index.htm [21]
http://radioislam.org/islam/english/toread/pr-zion.htm [22]

30. Al-Amadi, Ghurar al-Hikam, p. 415.

31. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.23, p. 313.

32. Ibn al-Damishqi, Jawahir al-Matalib fi Manaqib al-Imam ‘Ali (‘a), v.2, p. 158.

33. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.77, p. 174.

34. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.27, p. 58.

35. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.27, p. 58.

36. It is imperative for us to understand the reality that a kafir (lit. one who covers (satir)) is one who despite knowing the truth, covers it. Despite knowing that Islam is the true religion he covers it through his verbal and practical rejection. Therefore, there are many whose disbelief does not stem from their intentional rejection, but from their inability to find out the truth or ignorance of the same. We cannot term these as kuffar.

37. Al-’Allamah al-Tabataba’i, Sunan al-Nabi (S), p. 413.

38. This is one of the loan words that English has gotten from the Arabic language (http://en.wikipedia.org/wiki/List_of_Arabic_loanwords_in_English [23]). Initially it signified the original meaning, but later it found a different meaning (http://dictionary.reference.com [24]). In this book, however, we have retained its original meaning which is “to sift”. The well- known OED defines it as: “To remove the garble or refuse from (spice, etc.); to sift; to cleanse (const. of); also to sift out. Obs.” [CD ROM Oxford English Dictionary, v.4]. See also: (Joseph Twadell Shiple, The Origins of English Words: A Discursive Dictionary of Indo-European Roots, p. 126).

39. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 114.

40. Al-Shaykh al-Kulayni, Al-Kafi, v.8, pp. 106-107.

41. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.36, p. 38.

42. Al-Shaykh al-Saduq, Man la Yahduruhu al-Faqih, v.4, p. 362.

43. Al-Shaykh al-Kulayni, Al-Kafi, v.2, p. 125.

44. Al-Shay The wave of wakefulness is reported to have begun in December 2010.kh al-Kulayni, Al-Kafi, v.2, p. 125.

45.

46. Al-Wasiti, ‘Uyun al-Hikam wa al-Mawa’iz, p. 64.

47. Al-Shaykh al-Kulayni, Al-Kafi, v.5, p. 12.

48. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.5, p. 658.

49. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.5, p. 658.

50. Imam Khumayni, Kalimat-e-Qisar.

51. Imam Khumayni, Kalimat-e-Qisar.

52. Imam Khumayni, Kalimat-e-Qisar, p. 75.

53. Nasrallah, Khitab ‘Ashura’, p. 163.

54. Nasrallah, Khitab ‘Ashura’, pp. 186-187.

55. http://www.leader.ir; [25] Ahmad Mukhbiri, Khurshid-e-Shahadat, pp. 70-71.

56. Ahmad Mukhbiri, Khurshid-e-Shahadat, p. 71.

57. Al-Kashani, Al-Tafsir al-Safi, v.2, p. 32.

58. In one of my journeys to Makkah (December 2007), I had seen something very fascinating in the Masjid al-Haram. On the pillar opposite the door of the Ka’bah, adjacent to the women’s entrance to the place where the water of the spring well of Zamzam is drawn, I found the inscription “Ali al- Murtada karrama Allahu wajhahu”. The entire inscription revealed a world of meaning for me. Unlike the names of the other sahabah (companions of the Holy Prophet (S)) depicted on other poles of the environs of the Sacred Haram, wherever the name ‘Ali came it was honoured with al-Murtada and karrama Allahu wajhahu. Ibn ‘Abbas is reported to have said that Imam ‘Ali (‘a) was known as al-Murtada because he would follow what Allah and His Apostle are pleased with in all his matters (Ref: Al-’Allamah al-Majlisi, Bihar al-Anwar, v.35, p. 60). In other words, Allah’s pleasure would be his pleasure. And one who has attained such a lofty station, Allah is already pleased (Radi) with him.
What is unique about that is that whereas in the case of the other sahabah the prayer “radiya Allahu ‘anhu” (may Allah be pleased with him) is always mentioned, al-Murtada reveals that the prayer has already been accepted and that Imam ‘Ali is already one with whom Allah is pleased. And the phrase karrama Allahu wajhahu testifies that Imam ‘Ali (lit. exalted) never bowed down before any idol. It should be noted however, that unlike “radiya Allahu ‘anhu”, “karrama Allahu wajhahu” is not a supplication but a narration. It means “Allah ennobled his essence (from bowing down to any idol (‘an an yasjuda lisanam)”, Ref: al-Shablanji, Nur al-Absar, p. 69) and not “May Allah ennoble his complexion”.
However, if we are speaking of higher levels of Karamah (greatness and nobility) then perhaps there is no problem. This is because only Almighty Allah is al-Karim al-Mutlaq (the Absolute Noble One), and the path to His Nobility is endless. What is so symbolic about this scenery is that it is adjacent to the Masqa (place where one’s thirst is quenched) of Zamzam: In the way we witness the water place of Zamzam adjacent to the pole that manifests the name of ‘Ali (‘a), we shall Insha Allah witness Imam ‘Ali (‘a) beside the water place of kawthar on the Judgement Day.

Chapter 12

ولعن اللّٰه آل زياد وآل مروان، ولعن اللّٰه بني أُمَيَّة قاطبة، ولعن اللّٰه ابن مرجانة، ولعن اللّٰه عمر بن سعد، ولعن اللّٰه شمراً، ولعن اللّٰه أُمَّةً أسرجت وألجمت وتنقَّبت لقتالك

And may Allah distance from His mercy the clan of Ziyad and the clan of Marwan; and may Allah distance from His mercy the progeny of Umayyah altogether; and may Allah distance from His mercy the product of Marjanah; and may Allah distance from His mercy ‘Umar Ibn Sa’d; and may Allah distance from His mercy Shimr; and may Allah distance from His mercy the community that laid the saddles of their horses, their reigns and took off to combat with you.

*****

ولعن اللّٰه آل زياد وآل مروان

And may Allah distance the clan of Ziyad and the clan of Marwan from His mercy…

Commentary

Here we are taught to curse specific groups of people who played a fundamental role in oppressing the guardians of religion and carrying out massacres that words fail to describe. Cursing them or more accurately “seeking their distance from Divine mercy” is nothing but declaring one’s harmony with Allah Himself, who curses such people in the Holy Qur’an. We have already established the veracity of this truth in the beginning of this work, and hence, we do not wish to repeat the same over here.

The word al which appears twice in this verse is rendered in different ways. Some have translated it in the same way as ahl (family, near ones, those with whom one is intimate, etc.). They opine that the word al was originally ahl1, and then it turned into al. Therefore, it bears the same meaning.

Al-Jawhari, defining the word al says:

وآل الرجل: أهله وعيله وآله أيضا: أتباعه

Al of a man is his family and household. And his al also signifies his followers2.

Perhaps the most comprehensive opinion on this word has been presented by the late lexicographer Al-Mustafawi in his al-Tahqiq. Defining the root word of al, he says:

أن هذه الكمة مشتقّة من (الأول) بمعنى التقدم وترتب الغير عليه. وبلحاظ هذا المعنى تطلق على عدّة يرجع نسبهم أو عنوانهم أو طريقتهم أو دينهم إلى شخص، فتضاف اليه، فيقال: آل يعقوب، آل النبي، آل فرعون، آل موسى.

The word Al is derived from awl which means precedence (al-taqaddum) from which another follows. Considering this meaning it refers to a number of people whose lineage or title or path or religion returns to one person, and hence, it is annexed to him. Thus, it is said, Al Ya’qub Al al-Nabi, Al Fir’awn, and Al Musa3.

Al-Shaykh al-Tusi in his Tafsir al-Tibyan says:

وقال صاحب العين: الآل كل شيء يؤول إلى شيء

The author of al-’ayn said: Al is everything that returns to a thing4.

Perhaps a suitable equivalent for al in the English language is “clan”, which is defined as:

CLAN: [a. Gaelic clann…]

A number of persons claiming descent, from common ancestor, and associated together; a tribe.

A collection of people having common attributes; a fraternity, party, set, lot.5

Hence, Ala Ziyad and Ala Marwan is rendered as “the clan of Ziyad” and “the clan of Marwan” respectively. In annexing al to Ziyad and Marwan, Mulla Habibullah Kashani says there is an allusion that the two are the origin of their (the al’s) transgression and wrongdoing and their trainers in that6.

In order to know Ala Ziyad and Ala Marwan, let us first try to understand Ziyad and Marwan:

Introducing Ziyad Ibn Abihi

Historical records tell us that Ziyad was an illegal product of Sumayyah, a slave girl who worked as a prostitute during the age of ignorance. In order to prove his kinship with Ziyad, Mu’awiyah had to bring a witness by the name of Abu Maryam al-Saluli7 who explained the details of how Abu Sufyan sought from him a prostitute and how he introduced Sumayyah and how Abu Sufyan committed fornication with her, and thereafter Ziyad was born.

Al-’Asqalani in his al-Isabah writes:

زياد عن أبيه وهو إبن سمية الذي صار يقال له إبن أبي سفيان، ولد في فراش عبيد مولى ثقيف، فكان يقال له زياد بن عبيد، ثم استلحقه معاوية، ثم لما انقضت الدولة الأموية صار يقال له: زياد بن أبيه، وزياد بن سمية وكنيته أبو المغيرة.

Ziyad Ibn Abihi [lit. Ziyad son of his father] is the son of Sumayyah, who came to be known as Ibn Abi Sufyan (the son of Abu Sufyan). He was born in the house of ‘Ubayd, the slave of Thaqif, and thus, he was called Ziyad Ibn ‘Ubayd, and thereafter Mu’awiyah attached him to himself [as a brother]. Later when the Umayyad empire fell, he came to be known as Ziyad Ibn Abih [Ziyad, the son of his father] and Ziyad Ibn Sumayyah, and his teknonym was Abu al-Mughayrah8.

This action of Mu’awiyah (i.e. attaching Ziyad to himself) was clearly contrary to the Islamic law, for the Holy Prophet (S) had said:

الولد للفراش وللعاهر الحجر

The born child belongs to the bed where it was conceived, and the adulterer must be deprived9.

Hence, since Sumayyah conceived Ziyad while she was the wife of ‘Ubayd, the slave of Thaqif, it was legally incorrect of Mu’awiyah to attach Ziyad to Abu Sufyan, and consider him as his brother. According to the Islamic law, Ziyad should be taken as the child of ‘Ubayd, and Abu Sufyan has no relationship to him whatsoever.

Imam al-Hasan (‘a), addressing Ziyad in the presence of Mu’awiyah, ‘Amr Ibn al-’As, and Marwan Ibn al-Hakam, is reported to have said:

وما أنت يا زياد وقريشا؟ لا أعرف لك فيها أديما صحيحا و لا فرعا نابتا، و لا قديما ثابتا، و لا منبتا كريما، بل كانت أمك بغيًّا تداولها ولها رجال قريش، وفُجَّارُ العرب، فلما ولدت لم تعرف لك العرب والدًا فادَّعاك هذا – يعني معاوية – بعد ممات أبيه، مَالَكَ افتخار، تكفيك سُمَيَّة و يكفينا رسول اللّٰه صلى اللّٰه عليه وسلم و أبي علي بن أبي طالب سَيِّدِ المؤمنين...

O Ziyad, what relation do you have with Quraysh? I do not know that you have with them a legal origin, a growing branch, a firm step, or a noble source. Rather, your mother was a prostitute whom Qurayshite men and the dissolute Arabs alternated. When you were born, the Arabs did not reckon a father for you. Thereafter this one (Mu’awiyah) claimed you [as his brother] after the death of his father. You have no pride! Sufficient for you is Sumayyah, and sufficient for us is Allah’s Apostle (S) and my father ‘Ali Ibn Abi Talib (‘a), the doyen of the believers...10

Ziyad was known to be one of the tyrants who committed so many atrocities against the lovers of Ahl al-Bayt (‘a) during his lifetime. In the beginning Imam ‘Ali (‘a) during his caliphate chose him as his governor in Fars. He was warned by the Imam (‘a) to beware of the deception of Mu’awiyah, but it seems he took things lightly. Afterwards he was subdued by the guile of Mu’awiyah, and overturned in his loyalty to Imam ‘Ali (‘a). Mu’awiyah placed him as his governor in Kufah and Basrah, where he began slaying and torturing the companions of Amir al- Mu’minin ‘Ali (‘a). History records that he killed 100,000 Shias of Imam ‘Ali (‘a). In a letter to Mu’awiyah, Imam al-Husayn (‘a) enumerates some of his atrocities as follows:

ثم سَلَّطْتَهُ على الِعرَاقَيْن فقطع أيدي المسلمين، وَسَمَلَ أعينهم، وصلبهم على جذوع الَّنخل،! كأنَّكَ لست من هذه الأُمَّة وكأنَّها ليست منك … أو لست صاحب الحَضرَمِيين الذين كتب إليك ابن سُمَيَّة أنَّهم على دين علي، فكتبت إليه أن اقتل من كان على دين علي و رأيه، فقتلهم، و مَثَّلَ بهم بأمرك، ودين علي هو دين محمد (صلى اللّٰه عليه وآله)…

…Thereafter you made him [i.e. Ziyad] dominate al-’Iraqayn [Kufah and Basrah], and he severed the hands of the faithful, gouged their eyes, and crucified them on the trunks of date palms. It is as if you are not from this [Islamic] nation, and the nation is alien to you…Were you not the one responsible for the Hadramis [originally from Yemen] about whom the son of Sumayyah wrote to you. He said that they are in the religion of ‘Ali, and you wrote to him and told him to kill whosoever is in the religion and opinion of ‘Ali (‘a), whereupon he killed them and mutilated their bodies by your order. [But] the religion of ‘Ali is the same as the religion of Muhammad (peace be upon him and his progeny)!…11

Ziyad is also the first one to openly announce and begin the vilification (Sabb) of Imam ‘Ali in the cities of Basrah and Kufah.

Understanding Al Ziyad in a More Profound Way

We came to understand earlier that al refers to “a number of people whose lineage or title or path or religion returns to one person, and hence, it is annexed to him”. Therefore, all those who were or are united with the path of Ziyad and bear the same spirit of hatred against the Ahl al-Bayt (‘a) are from his al and hence, worthy of being cursed. Time or place cannot limit the al of Ziyad. If, therefore, one observes that a particular ruler in the contemporary world adopts a path similar to Ziyad, he must not doubt that he is from the al of Ziyad.

The equation is quite simple: the human being, as we understood in the previous chapter, is tantamount to his thoughts, beliefs, words and deeds. If anyone claims to be an Islamic leader of a certain part of the Muslim world, but carries out atrocities against the lovers of the Ahl al-Bayt (‘a) in the same way as the likes of Ziyad did, he is a manifestation of Ziyad and therefore, from among the Al Ziyad.

Saladin Ayyubi Revives the Tradition of Ziyad

Saladin Ayyubi, as history reveals, was an example of the character of Ziyad. During his time, he is reported to have killed so many Shias. Among the things that he did12 against the Shias are:

He usurped the wealth, property, and houses of the Fatimids (Shias of Egypt and North Africa), and gave their wealth to his people and tribe.

He removed Shi’a judges and replaced them with Shafi’i judges.13

He removed “hayya ‘ala khayri al-’amal” from the call to prayer (adhan)14

He prohibited the Shi’a school of thought and made the Maliki and Shafi’i schools of thought to prevail15.

He would force the people to believe in the Sunni and Ash’ari schools of thought, and would spill the blood of those who would refuse to accept these schools of thought. Ibn Zuhrah al-Halabi in his Ghunyat al-Nuzu’ writes:

دخل صلاح الدين الأيوبي إلى حلب عام ٥٧٩ وحمل الناس على التسنن و عقيدة الأشعري ولا يقدم للخطابة ولا للتدريس إلا من كان مقلدا لأحد المذاهب الأربعة، ووضع السيف على الشيعة فقتلهم وأبادهم مثل عمله في مصر، إلى حد يقول الخفاجي في كتابه: فقد غال الأيوبيون في القضاء على كل أثر للشيعة.

Salah al-Din al-Ayyubi [Saladin] entered Aleppo in the year 579 AH and forced the people to accept Sunnism and the belief of al-Ash’ari, and no one was allowed to deliver sermons or teach save he who was a follower of one of the four Sunni schools of thought. And he placed his sword on the Shi’a and killed and exterminated them in the way he did in Egypt to the extent that al-Khafaji in his book writes: “Indeed, the Ayyubites went to their extreme in exterminating every mark of the Shi’a.”16

He imprisoned the children of Imam ‘Ali (‘a) in Egypt and separated between their men and women, so that the Imam’s progeny becomes extinct. Shaykh Muhammad Jawad Mughniyah in his al-Shi’ah wa al- Hakimun writes:

وحبس بقايا العلويين في مصر، وفرّق بين الرجال والنساء، حتى لا يتناسلوا

And he (Saladin) imprisoned the remaining Alawiyyun [descendents of Imam ‘Ali (‘a)] in Egypt and separated their men from their women so that they do not procreate17.

He revived the tradition of celebrating on the Day of ‘Ashura’, something that the Banu Umayyah and Hajjaj Ibn Yusuf had begun, but was then stopped. Saladin announced the Day of ‘Ashura’ as the day of ‘Id. Sayyid Muhsin al-Amin in his A’yan al-Shi’ah says:

واعيد اتّخاذ يوم قتل الحسين (عليه السلام) عيدا الذي كان قد سنه بنو أميه والحجاج بالشام وغيرها واحدث جعله عيدا بمصر ولم يكن معروفا فيها بنص المقريزي

…And observing the day when Imam al-Husayn (peace be on him) was killed as Id (day of happiness), a tradition instituted by the Banu Umayyah and Hajjaj in Damascus and other cities, was restored. He [Saladin] began the tradition of observing the occasion as ‘Id in Egypt, where, according to al-Maqrizi, it was unknown18.

He executed a mass killing of the Shias in Aleppo.

Hatred against the Ahl al-Bayt (‘a) and their followers, we must understand, according to some of our traditions, transforms one into a condition that is more dirty than a dog. Imam al-Sadiq (‘a) is reported to have said:

Indeed, Allah, the Blessed and Exalted, did not create any creation more impure than the dog; and surely one who hates us, the Ahl al-Bayt (‘a), is more impure than it19.

And in another tradition, he (‘a) is reported to have said:

إن اللّٰه تبارك وتعالى لم يخلق خلقًا أنجس من الكلب، وإنَّ النَّاصب لنا أهل البيت أنجس منه

And the nasib [one who hates the Ahl al-Bayt (‘a)] is worse than an offspring of adultery (walad al-zina)20.

Once a person came to Imam al-Baqir (‘a) and informed him about how his neighbour does not practise any of the obligatory deeds, including the prayer (Salat). The Imam (‘a) became surprised, and then said:

والنَّاصِبُ شَرٌّ من وَلَدِ الزِّنا

Should I not inform you of one who is more evil than him?

The companion said: Yes indeed, (bala). Thereupon the Imam (‘a) said:

النَّاصب لنا شَرٌّ منه

One who hates us is more evil than him21.

Imam ‘Ali (‘a) is reported to have said:

وأمَّا النَّاصب لنا والمعادي لنا فمشرك كافر عدو للٰه

…And one who hates us and shows enmity to us, is a polytheist, disbeliever and an enemy of Allah22.

Imam al-Sadiq (‘a) is reported to have said:

إن المؤمن ليشفع لحميمه إلا أن يكون ناصبًا، ولو أنَّ ناصبًا شَفَّعَ له كل نبِّيٍ مُرسَل ومَلَك مقُقَرَّب ما شُفِّعوا

Indeed, a believer can intercede for his close friend except if the friend hates the Ahl al-Bayt (‘a), and if every prophet and angel brought close to Allah were to intercede for a nasib [one who hates the Ahl al-Bayt], their intercession would not be accepted23.

Introducing Marwan Ibn al-Hakam

Marwan Ibn al-Hakam Ibn Abi al-’As Ibn Umayyah is well-known for his extreme hatred against Allah, the Holy Prophet (S), and Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a). The Holy Prophet (S) during his lifetime is reported to have cursed both him and his father Hakam. In one of her testimonials, ‘A’ishah is reported to have openly said the following to Marwan:

أشهد لقد لعن رسول اللّٰه صلى اللّٰه عليه وآله وسلم أباك ولعنك وأنت الطريد ابن الطريد

I bear witness that the Apostle of Allah (S) cursed your father and you, and you are the expelled (al-tarid), the son of the expelled (al-tarid)24.

‘Abd al-Rahman Ibn Abi ‘Abdillah is reported to have said:

سمعت أبا عبد اللّٰه (عليه السلام) يقول: خرج رسول اللّٰه (صلى اللّٰه عليه وآله) من حجرته ومروان وأبوه يستمعان إلى حديثه فقال له: الوَزَغُ ابن الوَزَغ…

I heard Abu ‘Abdillah (‘a) [al-Sadiq] saying: The Apostle of Allah (S) came out of his room and found Marwan and his father [spying and] listening carefully to his speech. So he said to Marwan: You are a lizard25, son of a lizard26.

The tradition of lizard according to authoritative scholars is considered as mashhur (well-known)27. It reveals that the Holy Prophet (S) saw the inner forms of Marwan and his father as lizards. In the beautiful expression of Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a), who spoke about a group of people, who appear to be humans but are animals in reality,

فالصورة صورة إنسان، والقلب قلب حيوان

…Therefore, the apparent form is the form of human beings, but the heart is the heart of an animal28.

In another sermon Imam ‘Ali (‘a) is reported to have said:

فقبحًا لكم يا أشباه الرجال ولا رجال

…So shame on you, O semblances of men and not men!29

Due to their ill behaviour and spying for the polytheists, the Holy Prophet

(S) is reported to have expelled both Hakam and Marwan from Madinah to the town of Ta’if.

Ibn Kathir in his al-Bidayah wa al-Nihayah writes:

وقد كان أبوه الحكم من أكبر أعداء النبي، وإنما أسلم يوم الفتح، وقدم الحكم المدينة ثم طرده النبي الطائف ومات بها

Indeed, Marwan’s father al-Hakam was from the arch enemies of the Prophet (S). Surely he [only] accepted Islam during the victory of Makkah, and came to settle in Madinah. Then the Holy Prophet (S) banished him to Ta’if where he finally died30.

Perhaps the most stern narration about Hakam is the following report narrated from the Holy Prophet (S):

إذا رأيتم الحَكَمَ بن أبي العاص، ولو تحت أستار الكعبة، فأقتلوه

If you see al-Hakam Ibn al-’As even behind the curtains of the Ka’bah, kill him!31

Marwan is reported to have lived in Ta’if until his close relative ‘Uthman Ibn ‘Affan came to power. The father of Marwan, al-Hakam was the uncle of ‘Uthman. When ‘Uthman came to power, he summoned Marwan to Madinah, brought him closer to him, and spent money lavishly for him. Trusting Marwan, he appointed him a minister, married him to his daughter and entrusted to him all the political affairs, though the latter was devoid of any correct political vision.

Ibn Kathir in his al-Bidayah wa al-Nihayah says:

وقد كان عثمان بن عفان يكرمه ويعظمه، وكان كاتب الحكم بين يديه، ومن تحت رأسه جرت قضية الدار، وبسببه حصر عثمان بن عفان فيها. وألَحَّ عليه أولئك أن يُسَلِّمَ مروان إليهم فأمتنع عثمان أشد الامتناع.

Indeed, ‘Uthman Ibn ‘Affan would respect and venerate him [i.e. Marwan], and he was the scribe of ‘Uthman’s orders, and the incident of dar32 transpired before his eyes, and it is due to him that ‘Uthman Ibn al-’Affan was surrounded and besieged. And those who besieged the house persistently asked ‘Uthman to surrender Marwan to them, but ‘Uthman sternly refused to do so33.

عن طارق بن شهاب قال: أول من قدَّم الخطبة على الصلاة يوم العيد مروان فقال له رجل: خالفتَ السنة؟ فقال له مروان: إنه قد تُرك ما هنالك

Tariq Ibn Shahab is reported to have said: The first person to make the sermon of Id precede its prayer is Marwan; a man even said to him: You have acted contrary to the Prophet’s way (Sunnah). Marwan said: Indeed, that has been abandoned34.

عن أبي هريرة: أن رسول اللّٰه رأى في المنام أن بني الحكم يرقون على منبره وينزلون، فأصبح كالمتغيظ، وقال: رأيت بني الَكَم ينزون على منبري نزو القردة.

Abu Hurayrah is reported to have said: The Apostle of Allah (S) saw in his dream that the progeny of al-Hakam are ascending on his pulpit and descending. Thereupon he angrily said: “I saw Bani al-Hakam jumping over my pulpit like monkeys.”35

ولما كان متوليا على المدينة لمعاوية كان يسبّ عليًّا كل جمعة على المنبر، وقال له الحسن بن علي: لقد لعن اللّٰه أباك الحَكَم وأنت في صلبه على لسان نبيه، فقال: لعن اللّٰه الحَكَم وما ولد.

When Marwan was Mu’awiyah’s governor over Madinah, he would vilify ‘Ali (‘a) every Friday on the pulpit. Al-Hasan Ibn ‘Ali (‘a) said to him: “Indeed, Allah cursed your father through the tongue of His Prophet (S) while you were [still] in his loins. The Prophet (S) said: ‘May Allah curse al-Hakam and whom he bears.’”36

Marwan was also known as Ibn al-Zarqa’ due to his grandmother al- Zarqa’ Bint Wahab, who was a well-known prostitute of her time. In one of his stern encounters with Marwan, Imam al-Husayn (‘a) draws his attention to his degenerate descent as follows:

يابن الزرقاء الدَّاعية إلى نفسها بسوق عُكَّاظ

O product of al-Zarqa’, who would call others towards herself in the market of ‘Ukkaz37.

When Yazid came to power, he sent a letter to Walid Ibn ‘Utbah, his governor of Madinah, to seek oath of allegiance from Imam al-Husayn (‘a). He also said that if Imam al-Husayn (‘a) were to refuse, then Walid should behead him. Walid consulted Marwan for advice on this and the latter said:

إنه لا يبايع، ولو كنت مكانك لضربت عنقه

Indeed, he will not give the oath of allegiance; and if I were in your place, I would behead him.

Thereafter Walid, who was in the company of Marwan, summoned the Imam (‘a) to convey to him Yazid’s message and seek from him the oath of allegiance. The Imam (‘a) came to Walid with thirty of his men. Walid informed the Imam of Mu’awiyah’s death and then sought his oath of allegiance, whereupon the Imam (‘a) said:

إن البيعة لا تكون سرَّا، فإذا عوت الناس غدًا فادعنا معهم.

Indeed, the oath of allegiance does not transpire in private. Therefore, when you call the people tomorrow, invite us with them.

Marwan, in his devilish nature, said:

لا تقبل أيها الأمير عذره، فإن بايع الآن وإلا فاضرب عنقه

O Amir, do not accept his excuse. If he pays his oath of allegiance now, well and good, otherwise sever his neck.

Hearing this, Imam al-Husayn (‘a) reprimanded Marwan as follows:

ويل لك يا بن الزرقاء أنت تأمر بضرب عنقي كذبت واللّٰه ولؤمت

Woe be unto you, O son of al-Zarqa’. You command to sever my head?! By Allah, you cannot do that, and you are degenerate!

Then addressing Walid, he (‘a) said:

أيها الأمير إنَّا أهل بيت النبوة ومعدن الرسالة ومختلف الملائكة بنا فتح اللّٰه وبنا ختم اللّٰه ويزيد رجل فاسق، شارب الخمر، قاتل النفس المحرَّمة، معلن بالفسق، ومثلي لا يبايع مثله، ولكن نصبح وتصبحون وننظر وتنظرون أيُّنا أحق بالخلافة والبيعة.

O Amir, we are the Household of the Prophet, the minefield of apostleship, the place where angels frequent, through us Allah begins and through us He ends. Yazid, on the contrary, is an open sinner, wine drinker, slayer of innocent souls, and displayer of sin. One who is like me cannot pay an oath of allegiance to one who is like him. However, we shall continue and [wait and] see which of us has more right over caliphate and allegiance38.

In one of his encounters with Marwan, Imam al-Husayn (‘a) draws a true picture of who Marwan really is. He says:

ويلك يا مروان! إليك عني فإنك رجسٌ وإنا أهل بيت الطَّهارة الذين أنزل اللّٰه عزَّ وجلَّ على نبيه محمد صلى اللّٰه عليه وآله وسلم، فقال: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Woe be unto you O Marwan! Get away from me, for indeed, you are dirt (rijs) and we are the Family of the House of purity, those about whom Allah, the Invincible and Majestic, revealed to his Prophet Muhammad (S), and said:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

“Indeed, Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification” (33:33).39

Noteworthy Exceptions

Sa’d Ibn ‘Abd al-Malik, the grandson of Marwan Ibn al-Hakam, was a companion of Imam al-Baqir (‘a). Due to his virtue, Imam al-Baqir (‘a) would call him Sa’d al-khayr. Although he was an Umayyad from the family tree of Marwan, he was considered by the Imam (‘a) as a true follower of the Ahl al-Bayt (‘a), who was intimate with the House of prophethood (Ahlu Bayt al-Nubuwwah). Once when he learned that the accursed tree mentioned in the Qur’an (al-shajarat al-mal’unah fi al- Qur’an: 17:60) referred to the Banu Umayyah, he turned extremely sorrowful and began weeping loudly. Imam al-Baqir (‘a) on seeing his situation consoled him and said that although he was physically from the Banu Umayyah, he was not from the cursed tree. The following are the details of the tradition:

عن أبي حمزة، قال: دخل سعد بن عبد الملك وكان أبو جعفر عليه السلام يسمِّيه سعد الخير وهو من ولد عبد العزيز بن مروان على أبي جعفر عليه السلام فبينا يتشجُّ كما تنشجُّ النساء قال: فقال له أبو جعفر عليه السلام: ما يبكيك يا سعد؟ قال وكيف لا أبكي وأنا من الشجرة الملعونة في القرآن؟ فقال له: لست منهم أنت أمَوِيٌّ منَّا أهل البيت أما سمعت قول اللّٰه عز وجل يحكي عن إبراهيم: فمن تبعني فإنه منِّي.

Abu Hamzah is reported to have said: Sa’d Ibn ‘Abd al- Malik [Ibn Marwan], whom Imam al-Baqir (‘a) would call Sa’d al-Khayr [Sa’d, the good one] and who was among the children of ‘Abd al-’Aziz Ibn Marwan, entered in the presence of Abu Ja’far [al-Baqir (A)], and while he cried in the way the women cry, Imam al-Baqir (‘a) asked him, What makes you cry O Sa’d? Sa’d replied: How can I not cry while I am from the accursed tree (al-shajarah al-mal’unah) in the Qur’an [17:60]? The Imam (‘a) said to him: You are not from them. You are an Umayyad, but from us, the Ahl al-Bayt. Have you not heard the word of Allah, the Invincible and Majestic, regarding Ibrahim,

فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي

“And whosoever follows me is from me [14:36]?” 40

Hence, it is important for us to realise that when we say Al Marwan, we do not mean the entire lineage of Marwan, regardless of their character and personality. Al Marwan are those among the progeny of Marwan who resembled him in their character and personality.

ولعن اللّٰه بني أُمَيَّة قاطبة

…and may Allah distance from His mercy the progeny of Umayyah altogether.

Banu Umayyah literally means “sons of Umayyah”. The word Banu41 is the plural of the word ibn. In the Arabic when we say Banu we do not only mean the immediate male offspring, but rather the entire progeny. Hence, Banu Umayyah would signify the progeny of Umayyah.

The word Umayyah is the diminutive (musaghghar) of the word amah (slave girl). The esteemed ‘Allamah ‘Abd al-Husayn al-Amini in his magnum opus of light al-Ghadir narrates the following interesting report:

دخل شريك بن الأعور (وكان دميما) على معاوية: إنك لدميم، والجميل خير من الدميم، وإنك لشريك، وما للّٰه من شريك، وإن أباك أعور، والصحيح خير من الأعور، فكيف سُدت قومك؟ فقال له: إنك معاوية، وما معاوية كلبة عوت فاسعوت الكلاب؛ وإنك لابن صخر والسهل خير من الصخر، وإنك لابن حرب والسلم خير من الحرب، وإنك لابن أمية، وما أمية إلا أمة صغرت. فكيف صرت أمير المؤمنين؟

Sharik Ibn al-A’war (who was an ugly man) entered in the presence of Mu’awiyah, whereupon the latter said to him: Indeed, you are ugly [damim], and one who is handsome is better than one who is ugly; and indeed, you are Sharik [lit. partner] whereas Allah does not have a sharik; and indeed, your father is A’war [lit. one eyed], and one who is sound is better than a’war [one eyed]. How then did you become the leader of your community? Thereupon Sharik said to him: Indeed, you are Mu’awiyah and mu’awiyah is not save a female dog that barks and makes other dogs follow suit; indeed, you are the son of Sakhr [lit. rock] and a soft ground [al-sahl] is better than sakhr [hard stone]; and indeed, you are the son of Harb [lit. war], and peace is better than war; and indeed, you are the son of Umayyah, and umayyah is none save a slave girl who has been degraded. How then did you become the commander of the faithful?42

Defining the root of the word qatibatan, Ibn Faris in his Mu’jam Maqayis al-Lughah says:

القاف والطاء والباء أصل صحيح يدل على الجمع. يقال: جاءت العرب قاطبة، إذا جاءت بأجمعها.

Qaf, ta’ and ya’ is a sound root that signifies “to gather” (al-jam’). It is said that “the Arabs came qatibatan”, when they came all together.43

Hence, the word qatibatan in the phrase “…Bani Umayyata qatibatan” is a circumstantial qualifier (hal) that describes the state of Banu Umayyah. It means “all together”. Hence, the meaning of the phrase under discussion would be “And may Allah distance from His mercy the progeny of Umayyah all together”.

The Origins of Umayyah & His Progeny

History tells us that Umayyah was a Roman slave bought by ‘Abd al- Shams, the son of ‘Abd Manaf44. Thereafter due to his intelligence and astuteness, ‘Abd al-Shams adopted him as his own son45. As per the expression of one report: “…thumma tabannahu” (…thereafter he (‘Abd al- Shams) adopted him as his son)46. Later he was attributed to ‘Abd al-Shams as his own son although he was not his biological son. Hence, although some of the members of the progeny of Umayyah later claimed to hail from Quraysh, their origin is reckoned as alien to Quraysh.

Imam ‘Ali Ibn Abi Talib (‘a) in one of his letters to Mu’awiyah, who had claimed to be from the progeny of ‘Abd Manaf, says:

وما قولك إنَّا بنو عبد مناف فكذلك نحن. ولكن ليس أمَيَّة كهاشم. ولا حربٌ كعبد المطلب. ولا أبو سفيان كأبي طالب ولا المهاجر كالطليق ولا الصريح كاللصيق…

As for your claim that “We are the sons of ‘Abd Manaf”, [know that] we likewise are the same. However, Umayyah is not like Hashim, nor is Harb like ‘Abd al-Muttalib, nor is Abu Sufyan like Abu Talib, nor is an emigrant (al-muhajir) like one who was taken as captive and then released on compensation (al-taliq), nor is a proper blood relationship (al-sahih) like one who was attached to a relationship (al-lasiq)…47

In order to properly understand what Imam ‘Ali (‘a) meant in this letter, let us look at the definitions of some of the words employed. Muhammad ‘Abduh in his commentary of the Nahj al-Balaghah, explaining the word al-taliq and al-lasiq says:

الطليق الذي أسر فأطلق بالمن عليه أو الفدية، وأبو سفيان ومعاوية كانوا من الطلقاء يوم الفتح. والمهاجر من آمن في المخافة وهاجر تخلصا منها. والصريح صحيح النسب في ذوي الحسب. واللصيق من ينتمي إليهم وهو أجنبي عنهم.

Al-taliq is one who was taken as captive and then released through great favour or compensation. Abu Sufyan and Mu’awiyah were from the tulaqa’ [captives released on great favour or compensation] on the day of the victory of Makkah. And a muhajir [emigrant] is one who embraced belief whilst in fear and migrated to be emancipated from fear. And al-sarih is one with proper lineage (sahih al-nasab), whereas al-lasiq is one who is associated to them although he is alien to them48.

With regard to the origin of Umayyah, ‘Allamah al-Majlisi in his Bihar al- Anwar writes:

قال صاحب الكامل البهائي: إن أمية كان غلاما روميا لعبد الشمس، فلما ألقاه كيسا فطنا أعتقه وتبناه، فقيل أمية بن عبد الشمس.

The author of al-Kamil al-Baha’i says: Indeed, Umayyah was a Roman slave of ‘Abd al-Shams49. And when he found him to be astute and clever, he freed him and adopted him as a son. Hence, it was said, Umayyah Ibn ‘Abd al-Shams50.

Al-Turayhi in his Majma’ al-Bahrayn says:

وفي نقل آخر ان بني أمية ليسوا من قريش، بل كان لعبد شمس بن مناف عبد رومي يقال له: أمية فنسب إلى عبد شمس فقيل: أمية بن عبد شمس فنسبوا بني امية إلى قريش لذلك، وأصلهم من الروم، وكان ذلك عند العرب جائزا أن يلحق بالنسب مثل ذلك.

According to another narration, indeed, Bani Umayyah are not from Quraysh. Rather ‘Abd al-Shams Ibn ‘Abd Manaf had a Roman slave called Umayyah, and therefore, he was attributed to him. Hence, it was said Umayyah Ibn ‘Abd al-Shams, and that is why they attributed Banu Umayyah to Quraysh. However, their origin was Rome. And to attach a person like that to one’s lineage was permitted among the Arabs51.

Understanding Umayyah’s Personality

Banu Umayyah, as history clearly reveals, always had ill feelings for Banu Hashim. Historical records inform us that Umayyah himself hated his uncle Hashim, because the latter was privileged with the responsibility of feeding (al-rifadah) and serving water (al-siqayah) to pilgrims, a tradition instituted by his grandfather Qusay Ibn Kilab Ibn Murrah. This privilege was not given to ‘Abd al-Shams, who would always travel and hardly stay in Makkah. He was also a poor man who had many children. So the Quraysh unanimously decided to bestow Hashim the responsibility of feeding the pilgrims. Hashim was a rich man who would annually donate a lot of wealth during the Hajj season and feed the pilgrims and quench their thirst. Umayyah, it is said, also had wealth, and hence, tried to do what Hashim was doing, but was unable to cope with the task. A group of people among the Quraysh, observing his inability, began rejoicing at his misfortune and reproving him. This made him annoyed and he sought to compete and rival with Hashim. The loser of the rivalry (al-munafarah) was to pay the price of fifty black eyed camels and be expelled from Makkah for ten years. Al- Khuza’i, who was the adjudicator of the competition, declared Hashim to be the winner52. His declaration is reported to have been as follows:

والقمر الباهر، والكوكب الزاهر، والغمام الماطر، وما بالجو من طائر، وما اهتدى بعلم مسافر، من منجد وغائر، لقد سبق هاشم أمَيَّة إلى المآثر، أول منه وآخر، وأبو همهمة بذلك خابر.

By the glorious moon, by the shining star, by the rain-pouring cloud, by the bird(S) in the air, by the beacon that guides the traveller, one going to Najd and another to Ghawr. Indeed, Hashim has outstripped Umayyah to glorious deeds. There is a first in this and a last. Abu Hamhamah knows this53.

Hashim, who was given fifty camels due to his victory, slaughtered them in Makkah and fed the people, while Umayyah had to spend ten years in Syria. During his expulsion, Umayyah committed acts that the pen is ashamed to write.

Ibn Qutaybah in his al-Ma’arif writes:

وقال ابن الكلبي كان أمية بن عبد شمس خرج إلى الشام فأقام بها عشر سنين فوقع على أمة للخم يهودية من أهل صفورية يقال لها ترناء، وكان لها زوج من أهل صفورية يهودي فولدت له ذكوان فادعاه أمية واستلحقه وكناه أبا عمرو ثم قدم به مكة، فلذلك قال النبي صلى اللّٰه عليه وسلم لعقبة يوم أمر بقتله إنما أنت يهودي من أهل صفورية.

Ibn al-Kalbi said that Umayyah Ibn ‘Abd al-Shams set out to Sham54 and stayed there for ten years, and had illicit intercourse with a Jewess called Turna of Banu Lakhm from the people of Sepphoris (Saffuriyyah)55, who already was married to a Jew from the people of Sepphoris. The product of their union was the birth of Dhakwan, whom Umayyah claimed as his son and attached him to himself, and gave him the teknonym Abu ‘Amr. Later he came with him to Makkah. That is why the Prophet (S) said to ‘Uqbah56 on the day he ordered that he must be killed, “Indeed, you are a Jew from the people of Sepphoris.57”

Ibn Abi al-Hadid reports in his Sharh Nahj al-Balaghah:

قال أبو عثمان: وصنع أمية في الجاهلية شيئا لم يصنعه أحد من العرب، زوج ابنه أبا عمرو امرأته في حياته منه، فأولدها أبا معيط بن أبي عمرو بن أمية…

Abu ‘Uthman said: Umayyah did something in the age of ignorance that none among that Arabs had ever done. He made his son Abu ‘Amr [i.e. Dhakwan] marry his wife [after divorce] during his lifetime, and then made her give birth to Abu Mu’ayt Ibn Abi ‘Amr Ibn Umayyah…58

This is the story of the root of Banu Umayyah, a story that clearly depicts their degenerate origin.

Banu Umayyah in the Qur’an

Enumerating59 all the atrocities of Banu Umayyah one by one is beyond the scope of this exegesis. God-willing, however, when a specific member among them is mentioned in the course of this Ziyarah we shall delve upon the details of the atrocities he had done. For the moment, however, let us consider some verses of the Qur’an and traditions of the Ahl al-Bayt (‘a) describing the Banu Umayyah, so that we understand the reason why we are taught to curse Banu Umayyah and seek their expulsion from Divine mercy.

a) The Holy Qur’an says:

وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا

“When We said to you, “Indeed, your Lord comprehends all mankind,” We did not appoint the vision that We showed you except as a test for the people and the tree cursed in the Qur’an. We deter them, but it only increases them in great rebellion” (17:60).

Imam al-Baqir (‘a) is reported to have said:

(والشجرة الملعونة في القرآن) يعني بني أمية

“… ‘And the cursed tree in Qur’an’ means Bani Umayyah.”60

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) addressing ‘Umar Ibn al-Khattab said:

يا أبا حفص، ألا أخبرك بما نزل في بني أمية؟

A father of Hafs, should I not inform you what has been revealed about Banu Umayyah?

‘Umar said: Of course, tell me. Thereupon Imam ‘Ali (‘a) said:

فإنه نزل فيهم الشجرة الملعونة في القرآن

Indeed, “the cursed tree in Qur’an” was revealed about them. Thereupon Umar became annoyed and said:

كذبت، بنو أمية خير منك، وأوصل للرحم

You have lied! Banu Umayyah are better than you and better in ties with their near ones.61

Al-Tabari in his Ta’rikh al-Tabari writes:

فبما لعنهم اللّٰه به على لسان نبيه صلى اللّٰه عليه وسلم وأنزل به كتابا قوله ((وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا)) ولا اختلاف بين أحد أن أراد بها بني أمية

…And from among that with which Allah cursed them through the tongue of his Prophet (S) and revealed it in written form is His word:

“…and the tree cursed in the Qur’an. We deter them, but it only increases them in great rebellion” (17:60),

and there is no difference of opinion among anyone that He meant Bani Umayyah…62

B) The Holy Qur’an says:

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ

“And the parable of a bad word [impure being] is that of a bad tree: uprooted from the ground, it has no stability” (14:26).

In a narration from Imam al-Baqir (‘a), commenting on the above verse, the Imam (‘a) says:

ثم ضرب اللّٰه لأعداء آل محمد صلى اللّٰه عليه وآله فقال: وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ

…Then Allah struck a similitude for the enemies of Al Muhammad (peace be on them and their progeny), and said:

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ

“And the parable of a bad word [impure being] is that of a bad tree: uprooted from the ground, it has no stability” (14:26). 63

In another tradition where there is utter clarity, Imam al-Baqir (‘a) is reported to have said after mentioning the abovementioned verse:

كذلك الكافرون لا تصعد أعمالهم إلى السماء وبنو أمية لا يذكرون اللّٰه في مسجد ولا في مجلس، و لا تصعد أعمالهم إلى السماء إلا قليل منهم.

Likewise, are the disbelievers, their actions do not ascend to the heaven, and Banu Umayyah do not remember Allah in the mosque nor in any gathering, nor do their actions ascend to the heaven save a small number of them64.

The exception that Imam al-Baqir (‘a) mentions here is worthy of reflection. Although lineage does affect the human being, but if one adheres to the right path and does the right things, Almighty Allah will revive his spirit. An example is what we mentioned earlier with regard to Sa’d al- Khayr, whom Imam al-Baqir (‘a) praised as “minna Ahl al- Bayt” (He is from us, the Ahl al-Bayt (‘a)) although he was a descendent of Marwan al- Tarid.

Traditions About Banu Umayyah

In order to know better the reality of the personalities of Banu Umayyah, it is important that we consider some traditions from the Holy Prophet (S):

The Holy Prophet (S) is reported to have said three times the following:

ويلٌ لبني أمية!

Woe be unto Banu Umayyah!65

The Holy Prophet (S) is reported to have said:

شر قبائل العرب ثلاث: بنو حنيفة، وبنو أمية، وبنو ثقيف

The most evil tribes of the Arabs are three: Banu Hanifah, Banu Umayyah, and Banu Thaqif66.

The Holy Prophet (S) is reported to have said:

إن أول من يبدل سنتي رجل من بنو أمية

Indeed, the first one who will change my tradition is a man from Banu Umayyah67.

ولعن اللّٰه بني أمية قاطبة

…and may Allah distance from His mercy the progeny of Umayyah altogether.

The esteemed scholar, Mirza Muhammad Taqi al-Isfahani in the second volume of his masterpiece Mikyal al-Makarim fi Fawa’id al-Du’a’ li al- Qa’im (‘a) discusses the importance of abundantly cursing the Banu Umayyah during the absence of the twelfth Imam (‘a). At one point of his discussion, al-Isfahani under the title ‘nota bene’ (tanbih), says:

مقتضى ما عرفت مما ذكرنا، وما لم نذكر، كقوله (عليه السلام) ولعن اللّٰه بني أمية قاطبة، عموم اللعن على جميع بني أمية، مع علماءنا ذكروا في أولياء أمير المؤمنين والأئمة وخواصهم جماعة ينتهي نسبهم إليهم، ولا ريب في حرمة اللعن على المؤمنين، الموالين للأئمة الطاهرين وقد قال اللّٰه عز وجل (وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى) وقال تبارك وتعالى ( كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِين) … والأظهر عندي في هذا المقام أن يقال إن المراد من بني أمية من يسلك مسلكهم ويحذو حذوهم في معاداة أمير المؤمنين والأئمة الطاهرين، وأوليائهم، سواء كان من هذا الحي، أم سائر الأحياء، فإن من سلك مسلكهم يعد منهم، وطينته من طينتهم، وإن لم يكن في النسب الظاهري معدودا منهم، ومن كان مواليا لأمير المؤمنين والأئمة الطاهرين فهو منهم، من أي حي كان والدليل على ما ذكرناه قوله عز وجل (وَنَادَىٰ نُوحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِين قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِك). والنبي (صلى اللّٰه عليه وآله) سلمان منا أهل البيت. وقولهم (عليهم السلام) شيعتنا منا، وإلينا. وفي البرهان وغيره من عمر بن يزيد الثقفي قال: قال أبو عبد اللّٰه (عليه السلام): يا بن يزيد أنت واللّٰه منا أهل البيت قلت جعلت فداك من آل محمد؟ قال (عليه السلام) أي واللَّه، قلت من أنفسهم جعلت فداك، قال: أي واللّٰه من أنفسهم يا عمر أما تقرأ كتاب اللّٰه عز وجل (ِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِين) أوما تقرأ قول اللّٰه عز اسمه (فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيم). وفي هذا المعنى روايات كثيرة وما ذكرناه كاف لأهل البصيرة.

According to what you have known about that which we have [just] mentioned and that which we have not yet mentioned such as the Imam’s statement “and may Allah curse the Banu Umayyah altogether” (wa la’ana Allahu Bani Umayyata qatibatan), curse should be invoked for all the Banu Umayyah, whereas our scholars have cited among the close companions of Amir al- Mu’minin (‘a) and the [rest of the] Imams (‘a) as well as their special associates, a group whose lineage returns to them [i.e. Banu Umayyah]; and there is no doubt that cursing the faithful followers of the immaculate Imams (‘a) is religiously forbidden. Allah (the Invincible and Majestic) has said:

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

“No bearer shall bear another’s burden” (35:18).

and He, the Almighty said:

كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ

“Every man is a hostage to what he has earned” (52:21).

...and what is more apparent to me here is that it be said that by Banu Umayyah we mean “whoever adopts their path and follows their example in showing enmity against Amir al-Mu’minin (‘a) and the immaculate Imams (‘a) and their close followers”, whether he belongs to this tribe or the rest of the tribes. The proof of what we have just mentioned is the speech of Allah, the Invincible and Majestic:

وَنَادَىٰ نُوحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ

“Noah called out to his Lord, and said, ‘My Lord! My son is indeed, from my family. Your promise is indeed, true, and You are the fairest of all judges’ “[11:45]

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ

Said He, ‘O Noah! Indeed, He is not of your family.” [11:46]

and the Prophet (S)’s saying “Salman is from us, the Ahl al-Bayt (‘a)”68 and the statement of the Imams (‘a): “Our Shias are from us”69. Likewise, in Tafsir al-Burhan70 and other works, ‘Umar Ibn Yazid al-Thaqafi [is reported to have] said that Imam al-Sadiq (‘a) said: “O son of Yazid, I swear by Allah, that you are from us the Ahl al- Bayt (‘a).” ‘Umar said: “May I be made your ransom, from the Al Muhammad?” The Imam (‘a) said: “Yes, I swear by Allah.” ‘Umar [once again] asks, “From their own selves, may I be made your ransom?” The Imam (‘a) said: “Yes, I swear by Allah, from themselves; O ‘Umar, do you not read the Book of Allah, the Invincible and Majestic:

إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ ‎

“Indeed, the nearest of all people to Abraham are those who follow him, and this Prophet and those who have faith, and Allah is the guardian of the faithful” (3:68)?

Do you not read the word of Allah, Invincible is His Name:

فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ

“So, whoever follows me indeed, belongs to me, and as for someone who disobeys me, well, You are indeed, All- forgiving, All-merciful” (14:36).

Likewise, there are several other traditions explaining this meaning. What we have [just] mentioned suffices for the insightful71.

In conclusion, the principle is straightforward: If one understands, follows and adheres to truth, and hence, loves the epitomes of Islam and abhors the epitomes of disbelief, even if he were to be descendent of the likes of Marwan Ibn al-Hakam or Yazid, he would be reckoned from the people of the truth.

Hence, invoking curses of Allah on all the Banu Umayyah is to invoke curses on all those who have adopted the character and spirit of those Umayyads who behaved hypocritically and committed different kinds of atrocities against the Ahl al-Bayt (‘a).

The late Imam Khumayni in one of his speeches said something worthy of contemplation:

آنچه لعن و نفرين بر ستمگران آل بيت است، تمام فرياد قهرمانانهٔ ملتها ست، بر سردمداران ستم پيشه در طول تاريخ الی الابد. و می‌دانيد که لعن و نفرين و فرياد از بيداد بنی اميه – لعنة اللّٰه عليهم – با آنکه آنان منقرض و به جهنم رهسپار شده‌اند، فرياد بر سر “ستمگران جهان” و زنده نگهداشتن اين فرياد ستم شکن است

All the curses and execration on the oppressors of the Ahl al-Bayt (‘a) are the brave demonstrations of different nations against the oppressive rulers all along history and forever. And you know that cursing and execration and demonstrating against the oppression of Banu Umayyah (may Allah’s curse be on them), despite their extinction and transfer to the Hell Fire, is a demonstration against the oppressors of the world and preserving this demonstration, breaks oppression72.

ولعن اللّٰه ابن مرجانة

…and may Allah distance from His mercy the product of Marjanah

Ibn Marjanah literally means “the son of Marjanah”. Marjanah, the daughter of Nawf, was a slave girl of ‘Abd al-Rahman Ibn Hisan Ibn Thabit. A number of men would have illegal relations with her, one of whom was Ziyad Ibn Sumayyah. ‘Abd al-Rahman sold her when she was illegally pregnant, and soon thereafter she gave birth to two boys, ‘Ibad and ‘Ubaydullah, whose fathers were not known. Thereafter Ziyad called both of them to himself and kept them as his own sons. During Mu’awiyah’s time ‘Ibad was given the governorship of Sejistan while ‘Ubaydullah (known later as Ibn Ziyad) was made the governor of Basrah.

In one of his confrontations with ‘Umar Ibn Sa’d, Imam al-Husayn (‘a) referring to Ibn Ziyad’s indecent origin says:

تزعم أن يُوَلّيَكَ الدَّعي بن الدَّعي بلاد الرَّي وجرجان، و اللّٰه لا تتهنأ بذلك أبدا

You think that the illegal product, son of the illegal product will make you the governor of Rayy and Jurjan? I swear by Allah, you will never enjoy that!73

In a very stern confrontation with Ibn Ziyad, a lover of Amir al-Mu’minin (‘a) called ‘Afif al-Kindi who had lost his eyesight, said to him:

يابن مرجانة، تقتل أولاد النبيين وتقوم على المنبر مقام الصِّدِّيقين؟

O son of Marjanah, you slay the children of Prophets and then stand on the pulpit, the station of the truthful ones?74

History tells us that when Yazid came to power, he was not in favour of Ibn Ziyad retaining the governorship of Basrah. He had decided to remove the latter, when he suddenly changed his mind. Seeking advice from his Christian secretary Sarjun Ibn Mansur al-Rumi75, not only made him change his mind, but also give Ibn Ziyad the governorship of Kufah. Experts in history believe that one of the fundamental killers of Imam al- Husayn (‘a) is Sarjun, who advised Yazid to keep Ibn Ziyad, so that he goes against Imam al-Husayn (‘a).

Al-Tabari76 writes:

“He (Yazid) summoned a mawla (associate) of his called Sarjun, who used to advise him, and gave him the news. Sarjun77 asked whether he would accept the advice of Mu’awiyah if he were alive. When he agreed, Sarjun said, ‘Then accept it from me. The only man from al-Kufah is ‘Ubaydallah Ibn Ziyad. Give him authority over the city.’ Yazid had been very angry with ‘Ubaydullah Ibn Ziyad; he had been intending to dismiss him from al- Basrah. Yet now he wrote to him expressing satisfaction with him; he gave him authority over al-Kufah together with al-Basrah. He also wrote to him to hunt for Muslim Ibn ‘Aqil and to kill him if he found him.”

John Haldon in his work Money, power and politics in early Islamic Syria writes:

Sarjun’s importance continued under Mu’awiya’s son, Yazid (680-84) and when the caliph was faced with the most difficult political crisis of his reign, the expedition of al-Husayn Ibn ‘Ali from Madinah to ‘Iraq, it was to Sarjun that he turned for advice. (al-Tabari, II, 227, 239.)78

It seems Sergios had realised that only an evil personality the like of Ibn Marjanah could mastermind and pioneer this battle against the immaculate progeny of the Holy Prophet (S).

Some of the most fundamental atrocities Ibn Marjanah committed were:

a) Merciless execution of Muslim Ibn ‘Aqil

Having been chosen as the governor of Kufah, Ibn Ziyad entered Kufah tactfully such that the Kufans thought that Imam al-Husayn (‘a) had come. His face was hidden and the people gave him a very warm welcome. Later they realised that it was actually Ibn Ziyad.

The first thing that Ibn Ziyad did was to break the revolution of Imam al- Husayn (‘a) that had just begun in Kufah. He employed the strategy of threat and enticement. Soon he was able to separate the supporters of Muslim Ibn ‘Aqil and capture Muslim Ibn ‘Aqil. Finally, Muslim Ibn ‘Aqil and Hani Ibn al-’Urwah (one of his avid supporters) were mercilessly executed.

Al-Tabari in his Ta’rikh al-Tabari writes:

فجاء به إلى عبيد اللّٰه فأمر به فأصعد إلى أعلى القصر فضربت عنقه وألقى جثته إلى الناس

…And he (‘Abd al-Rahman) brought him (Muslim Ibn ‘Aqil) to ‘Ubaydullah, who ordered his execution, whereupon he was taken to the roof of the castle and beheaded and his body was thrown from the top toward the people79.

b) Instigation of ‘Umar Ibn Sa’d to lead an army to Karbala and carry out the horrendous massacre on ‘Ashura’.

Having heard that ‘Umar Ibn Sa’d was somewhat indecisive and not determined to kill Imam al-Husayn (‘a), he sent Shimr with an army to ensure that his orders were carried out.

c) When Imam al-Husayn (‘a)’s blessed head was brought before him in his court in Kufah, he began mocking at it and tapping the Imam’s lips with his cane. Shaykh al-Mufid in his Kitab al-Irshad writes:

وأمر بإحضار الرأس فوضع بين يديه، فجعل ينظر إليه ويبتسم وفي يده قضيب يضرب به ثناياه، وكان إلى جانبه زيد بن أرقم صاحب رسول اللّٰه صلى اللّٰه عليه وآله وهو شيخ كبير فلما رآه يضرب بالقضيب ثناياه قال له: ارفع قضيبك عن هاتين الشفتين، فواللّٰه الذي لا إله غيره لقد رأيت شفتي رسول اللّٰه صلى اللّٰه عليه وآله عليهما ما لا أحصيه كثرة تقبلهما، ثم انتحب باكيا. فقال له ابن زياد: أبكى اللّٰه عينيك، أتبكي لفتح اللّٰه ؟ واللّٰه لولا أنك شيخ قد خرفت وذهب عقلك لضربت عنقك.

He ordered that the head of Imam al-Husayn (‘a) be brought, and it was placed before him. Then he began looking at it and smiling and in his hand was a cane with which he struck the middle teeth of Imam al-Husayn (‘a). And beside him was Zayd Ibn al-Arqam, a companion of the Apostle of Allah (S) who was very old. When he saw Ibn Ziyad hitting Imam’s lips with the cane, he said to him: Remove your cane from these two lips, for surely by Allah besides Whom there is no god, indeed, I saw the two lips of the Apostle of Allah (S) kissing them so many times that I cannot count. Then he started weeping. Ibn Ziyad said to him: May Allah make your eyes weep! Do you weep upon the victory of Allah? I swear by Allah if you were not an old man who was out of his senses, I would have beheaded you80.

Ibn Marjanah did not live long after the massacre of Karbala. Mukhtar al- Thaqafi ensured that he defeated and beheaded him for what he had done against the grandson of the Holy Prophet (S).

ولعن اللّٰه عمر بن سعد

…and may Allah distance from His mercy ‘Umar Ibn Sa’d

‘Umar Ibn Sa’d Ibn Abi Waqqas was the commander of the forces of Yazid’s army and the principal slayer of Imam al-Husayn (‘a) on the plains of Karbala. He was an example of one in whose heart there was an inner struggle between the forces of belief and disbelief; ultimately the forces of disbelief outstripped the forces of belief and made him accept a task which facilitated his eternal damnation.

His father Sa’d was one of the companions of the Holy Prophet (S) who held a distinguished place in society. He was among the six councillors that ‘Umar chose before his death to select the next caliph. He would not be negligent in professing the merits of Amir al-Mu’minin ‘Ali (‘a). In a journey to pilgrimage, he is reported to have narrated five fundamental traditions on the merits of Imam ‘Ali (‘a) to two of his Iraqi associates. Some Sunni scholars reckon him as one of the ten who have been promised Paradise (‘asharah mubashsharah). He accepted Islam at the age of seventeen and was poisoned by Mu’awiyah at the age of 50 or 55. What is astonishing, however, is that despite accepting the merits of Imam ‘Ali (‘a), he did not give his oath of allegiance to the Imam (‘a). The reason, insightful scholars realise, is that he himself sought leadership.

In a well-known incident when Imam ‘Ali (‘a) told his companions to ask him anything they wished to know before they lose him, Sa’d Ibn Abi Waqqas in his naivety asked Imam ‘Ali (‘a) the number of hair that he had on his head and beard.

Ibn Qulaway in his Kamil al-Ziyarat narrates:

كان أمير المؤمنين (عليه السلام) يخطب الناس وهو يقول: سلوني قبل أن تفقدوني فواللّٰه ما تسألوني عن شيء مضى ولا شيء يكون إلا نبأتكم به، قال: فقام إليه سعد بن أبي وقاص وقال: يا أمير المؤمنين أخبرني كم في رأسي ولحيتي من شعرة، فقال له: واللّٰه لقد سألتني عن مسألة حدَّثني خليلي رسول اللّٰه (صلى اللّٰه عليه وآله) أنك ستسألني عنها، وما في رأسك ولحيتك من شعرة إلا وفي أصلها شيطان جالس، وإن في بيتك لسخلا يقتل الحسين ابني…

Amir al-Mu’minin (‘a) was delivering a sermon to the people and saying: Ask me before you lose me, for by Allah I shall inform you about whatever you ask of the past or future. Thereupon Sa’d Ibn Abi Waqqas stood up to him and said: O Amir al-Mu’minin, inform me how many hair do I have in my head and beard? The Imam (‘a) said to him: I swear by Allah, you have asked me a question about which my beloved the Apostle of Allah (S) informed me that you shall ask. There is no hair in your head and beard save that in its root there is a Satan seated. Indeed, in your house is a kid who will kill al-Husayn (‘a) my son...81

History tells us that when Ibn Ziyad ordered ‘Umar Ibn Sa’d to take charge of the army against Imam al-Husayn (‘a) he was extremely hesitant. But when he was told that if he were to reject this, then the governorship of Rayy (Tehran) would be taken away from him, the forces of evil gave him no respite, and he sought for some time to think over and consult some people. History tells us that no one encouraged him to carry out this despicable deed.

Al-Bahrani writes in his Madinat al-Ma’ajiz:

روي انه لما جمع ابن زياد قومه – لعنهم اللّٰه جميعا – لحرب الحسين – عليه السلام - ، فقال ابن زياد: أيها الناس من منكم يتولى قتل الحسين – عليه السلام - وله [ولاية] أي بلد شاء، فلم يجبه أحد منهم، فاستدعى بعمر بن سعد – لعنه اللّٰه - ، وقال (له] : يا عمر أريد أن تتولى حرب الحسين – عليه السلام – بنفسك، فقال له: اعفني عن ذلك. فقال ابن زياد: قد أعفيتك يا عمر فاردد علينا عهدنا الذي كتبناه لك بولاية الري. فقال عمر بن سعد: أمهلني الليلة، فقال له: قد أمهلتك، فانصرف عمر بن سعد إلى منزله، وجعل يستشير قومه وإخوانه، ومن يثق به من أصحابه، فلم يشر عليه أحد بذلك…

It is narrated that when Ibn Ziyad gathered his people to fight against al- Husayn (‘a), he said: O people, who among you will take the charge of slaying al-Husayn (‘a) so that he is given the governorship of any city he wishes? None among them responded. Thereupon he called ‘Umar Ibn Sa’d (may Allah’s curse be on him) and said to him: O ‘Umar, I want you to take charge of the battle against al-Husayn (‘a) yourself. ‘Umar said to him: Pardon me from that. Thereupon Ibn Ziyad said: I will absolve you from that O ‘Umar, but give us back the document in which we promised to give you the governorship of Rayy. Hearing this, ‘Umar Ibn Sa’d said: Avail me respite this night. Ibn Ziyad said: I have given you this night [to think over].

‘Umar Ibn Sa’d thereafter left for his house and began consulting his people, brothers, and those whom he trusted among his companions. None of them advised him to accept the order…82

Finally due to heavy intoxication of the love of the world (Hubb al- dunyah), he was ready to go and fight against the purest soul of his time.

On the night of ‘Ashura’ Imam al-Husayn (‘a) in his overflowing mercy and love for the salvation of his enemies, called ‘Umar Ibn Sa’d and advised him to abandon the forces of evil and join his forces to attain eternal salvation. But Ibn Sa’d continuously concocted pretexts, until the Imam (‘a), knowing that there was no room for transformation and change in Ibn Sa’d, cursed him.

A part of the conversation is as follows:

فقال له الحسين عليه السلام: ويلك يا ابن سعد أما تتقي اللّٰه الذي إليه معادك أتقاتلني وأنا ابن من علمت؟ ذر هؤلاء القوم وكن معي، فإنه أقرب لك إلى اللّٰه تعالى،

فقال عمر بن سعد: أخاف أن يهدم داري،

فقال الحسين عليه السلام: أنا أبنيها لك،

فقال: أخاف أن تؤخذ ضيعتي،

فقال الحسين عليه السلام: أنا أخلف عليك خيرا منها من مالي بالحجاز

فقال: لي عيال وأخاف عليهم،

ثم سكت ولم يجبه إلى شيء فانصرف عنه الحسين عليه السلام، وهو يقول: مالك ذبحك اللّٰه على فراشك عاجلا…

Imam al-Husayn (‘a) [to Ibn Sa’d]: Woe be unto you, O Ibn Sa’d, do you not fear Allah to Whom is your return? Do you fight against me whilst you know whose son I am? Leave these people and stay with me, for that is closer for you to Allah, the Exalted.

‘Umar Ibn Sa’d: I am afraid that my house will be destroyed. Imam al-Husayn (‘a): I will build it for you.

‘Umar Ibn Sa’d: I am afraid that my land may be taken.

Imam al-Husayn (‘a): I will leave for you better than that from my wealth in Hijaz.

‘Umar Ibn Sa’d: I have a family and I am afraid something might happen to them.

Thereafter Ibn Sa’d was silent and did not respond to the Imam (‘a), whereupon Imam al-Husayn (‘a) left him while he said: What is wrong with you?! May Allah slaughter you in your home soon…83

This scenario transports us to the following verses of the Holy Qur’an:

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ ‎

“As for the faithless, it is the same to them whether you warn them or do not warn them, they will not have faith” (2:6).

خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ

“Allah has set a seal on their hearts and their hearing, and there is a blindfold on their sight, and there is a great punishment for them” (2:7).

وَسَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

“It is the same to them whether you warn them or do not warn them, they will not have faith” (36:10).

إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ

“You can only warn someone who follows the Reminder and fears the All-beneficent in secret; so give him the good news of forgiveness and a noble reward” (36:11).

When Imam al-Husayn (‘a) had incurred several wounds and lay on the plains of Naynawa unconscious, it was ‘Umar Ibn Sa’d who began encouraging his men to behead the Imam (‘a). Perhaps that is why some historians reckon him as “bashara qatla al-Husayn” (one who directly killed Imam al-Husayn (‘a))84.

One of the most heart-rendering moments that reveals ‘Umar Ibn Sa’d’s metamorphosised character is the aftermath of the Imam’s martyrdom. Ibn al-Athir in Usd al-Ghabah writes:

ولما قتل الحسين أمر عمر بن سعد نفرا فركبوا خيولهم وأوطؤها الحسين

And after al-Husayn (‘a) was martyred, ‘Umar Ibn Sa’d gave orders to a group of people, who mounted their horses and trampled the body of al- Husayn (‘a)85.

This was a brief story of a person who was defeated in the inner battle (jihad al-nafs), and as a result lost the outer battle as well. Due to his love and passion for position he had the audacity of killing the grandson of the Holy Prophet (S) who was the official Divine guide of the age. It is difficult for one to understand how a human being can have the audacity of carrying out such a horrendous massacre. History, however, always repeats itself, for the laws of history do not change. The atrocious nature of killing innocent civilians will not stop as long as there exist a people who represent Cain in this world.

The Holy Qur’an says:

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“Relate to them truly the account of Adam’s two sons. When the two of them offered an offering, it was accepted from one of them and not accepted from the other. [One of them] said, ‘Surely I will kill you.’ [The other one] said, ‘Allah accepts only from the God wary’.” (5:27).

The plains of Karbala manifested the battle between Able and Cain. Those who had come to save the religion of Islam represented Able, whereas those who came to attain the worldly reward represented Cain.

According to a tradition86 from Imam al-Ridha (‘a) the ransom for Isma’il which is described with greatness in the verse “Wa fadaynahu bi dhibhin ‘azim”

وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ

“And We ransomed him with a great sacrifice” (37:107).

Refers to the sacrifice of Imam al-Husayn (‘a)87, the acceptance of which Hadrat Zaynab (‘a) humbly prays after beholding the beheaded body of her brother. Al- Bayati narrates:

ثم بسطت يديها تحت بدنه المقدس و رفعته نحو السماء وقالت: الهي تقبل منا هذا القربان.

…Thereafter she spread her hands below his sacred body and raised them towards the sky and said: O God, accept from us this offering.88

The slogan “kullu yawmin ‘Ashura’ wa kullu ardin Karbala’ (Every day is Ashura and every land is Karbala)” is actually a principle not only in the external and macrocosmic universe, but even in the internal and microcosmic universe. Hence, it is also correct to say, “kullu nafsin ‘Ashura’ wa kullu nafsin Karbala (every soul is Ashura and every Soul is Karbala)”. It is imperative therefore, for us to understand that our “Husayn” or “Umar Ibn Sa’d” starts from the realm of the inner self. If we are victorious over al-nafs al-ammarah bi-su’89 (‘Umar Ibn Sa’d), then only can we achieve the al-nafs al-mutma’innah90 (Imam al-Husayn (‘a)). In one of his sermons compiled in the book Majalis-e-Shushtari, Ayatullah Shaykh Ja’far al- Shushtari says:

…the Lord of the universe has placed within our souls both examples of prophets and their opposites, who are rebels and disbelievers. Within you there is an example of Adam, who had two sons, one felicitous and the other wretched. The first was Able (peace be on him) and the other was Cain (may Allah’s curse be on him), who killed Able.

Within you there is a specimen of [both] Able and Cain. Likewise, within you and your existence there is an Abraham and a Nimrod.

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا

“Similarly, in you there is a Moses and a Pharaoh. Likewise, in you there is a Jesus and the [arrogant] Jews who crucified Jesus, and thought that they had martyred him. They did not kill him, nor did they crucify him, but the matter was made to seem so for them” (4:157).

Likewise, within your existence there is a Muhammad Ibn ‘Abdullah and Abu Jahl and Abu Lahab. The Prophet (S) killed Abu Jahl and Abu Lahab. Be careful that your Abu Jahl and Abu Lahab do not kill the Muhammad that is within yourself!

Likewise in your existence there is ‘Ali and so and so. The first is faith in totality, whereas the second is total disbelief. Be careful that so and so which is the second and total disbelief does not annihilate your ‘Ali!91

ولعن اللّٰه شمراً

and may Allah distance from His mercy Shimr

Shimr Ibn Dhi al-Jawshan al-Dababi is reported to have severed the blessed head of Imam al-Husayn (‘a) on the plains of Karbala in order to attain a reward from Yazid. History tells us that in the beginning he fought in the army of Amir al-Mu’minin (‘a) in the battle of Siffin, but later got deviated and united with the renegades (khawarij). Since then he always had hatred against the progeny of Imam ‘Ali (‘a).

His father was said to be ‘Aws Ibn A’war92, who received his armour (jawshan) from the Khosrau93 of Persia and after wearing it acquired the name Dhi al-Jawshan (the possessor of the armour)94. He was among the Arab polytheists of Hijaz, who did not accept the message of the Holy Prophet (S), until the victory of Makkah.

The birth of Shimr was as a result of an illegal relation between the wife of ‘Aws Ibn A’war and a goat tender. It is reported that once, when she was on her way to the cemetery of Kindah, she became thirsty and sought water from a goat tender. The goat tender refused to serve her water unless she committed adultery with him. She finally accepted his condition and thereafter became pregnant with Shimr95.

On the day of ‘Ashura’ Shimr was heavily intoxicated with the love of the world. When ‘Umar Ibn Sa’d asked his soldiers to behead Imam al-Husayn (‘a), it is narrated that none was able to do it save Shimr.

Historical records tell us:

فنادى ابن سعد: من يأتيني برأسه، وله ما يتهنى به؟

فقال الشمر: أنا، أيها الأمير!

فقال: أسرِع، ولك الجائزة العظمى!

فأقبل إلى الحسين (عليه السلام)، وقد كان غشي عليه، فدنا إليه وبرك على صدره، فحسَّ به (عليه السلام). وقال: يا ويلك! من أنت، فقد ارتقيت مرتقى عظيما؟!

فقال: هو الشمر.

فقال له: ويلك، من أنا؟!

فقال: أنت الحسين بن علي، وابن فاطمة الزهراء، وجدُّك محمد المصطفى (عليه السلام).

فقال الحسين: ويلك، إذا عرفت هذا حسبي ونسبي فَلِمَ تقتلني؟!

فقال االشمر: إن لم أقتلك فمن يأخذ الجائزة من يزيد؟

فقال (عليه السلام): أيما أحب إليك، الجائزة من يزيد، أو شفاعة جدي رسول اللّٰه (صلى اللّٰه عليه وآله)؟

فقال اللعين: دانق من الجائزة أحب إلي منك، ومن جدك.

فقال الحسين (عليه السلام): إذا كان لا بد من قتلي فاسقني شُربَةً من الماء.

فقال له: هيهات، واللّٰه! لا ذقت قطرة واحدة من الماء حتى تذوق الموت غُصَّةً بعد غُصَّة.

فقال له: ويلك، اكشف لي عن وجهك وبطنك! فكشف له، فإذا هو أبقع أبرص، له صورة تشبه الكلاب والخنازير.

فقال الحسين (عليه السلام): صدق جدي فيما قال.

فقال: وما قال جدُّك؟

قال: يقول لأبي: يا علي! يَقتُلُ ولدك عذا رجل أبقع أبرص، أشبه الخلق بالكلاب والخنازير.

فغضب الشمر من ذلك، وقال: تُشَبِّهني بالكلاب والخنازير، فواللّٰه! لأذبحنَّك من قفاك! ثم قلَّبَهُ علو وجهه، وجعل يقطع أوداجه روحي له الفداء، وهو ينادي: وا جدَّهُ! وا محمداه! وا أبتاه وا عليَّاه! أَأُقتل عطشاناً وجَدِّي محمد المصطفى؟ أَأُقتل عطشاناً وأبي علي المرتضى، وأمي فاطمة الزهراء؟

Then ‘Umar Ibn Sa’d shouted: Who will bring for me his head, and he would have what he would relish?

Shimr: I, O Amir!

‘Umar Ibn Sa’d: Hurry up, and you will have the greatest reward.

Thereupon Shimr approached Imam al-Husayn (‘a), who was in the state of unconsciousness. He drew near to him and sat on his chest. Feeling the weight on him, Imam al-Husayn (‘a) [looked up at him and] said: Woe be unto you, who are you, for indeed, you have ascended an exalted peak!

Shimr: It is Shimr.

Imam al-Husayn (‘a): Woe be unto you, who am I?

Shimr: You are Husayn Ibn ‘Ali, the son of Fatimah al-Zahra’ (‘a), and your grandfather is Muhammad, the chosen one.

Imam al-Husayn (‘a): If you know that this is my lineage and root, why then are you killing me?

Shimr: If I do not kill you, who then will take the reward from Yazid?

Imam al-Husayn (‘a): Which one is more lovable to you, reward from Yazid or the intercession of my grandfather the Apostle of Allah (S)?

Shimr: A daniq96 of the reward is more lovable to me than you and your grandfather.

Imam al-Husayn (‘a): If you insist on killing me, then at least give me a sip of water.

Shimr: Never! By Allah, you will not taste a drop of water until you taste death in the state of continual agony.

Imam al-Husayn (‘a): Woe be unto you! Unveil for me your face and stomach.

Shimr unveils his face and stomach, and he appears spotted and leprous, resembling dogs and pigs.

Imam al-Husayn (‘a): My grandfather was right in what he said. Shimr: And what did your grandfather say?

Imam al-Husayn (‘a): Addressing my father he said: O ‘Ali, a leprous and spotted person who most resembles dogs and pigs will kill this son of yours.

This made Shimr furious, and he said: You liken me with dogs and pigs? By Allah, I will slaughter you from the back of your neck!

Then he turned the Imam’s face, and began severing the jugular vein (may my spirit be ransomed for him) as he [the Imam] called out: O my grandfather! O Muhammad! O Abal Qasim, O dear father! O ‘Ali! Should I be killed thirsty while my grandfather is Muhammad al-Mustafa? Should I be killed thirsty while my father is ‘Ali al- Murtada, and my mother Fatimah al-Zahra’?97

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

“Indeed, we belong to Allah and to Him alone we shall return” (2:156).

ولعن اللّٰه أمَّةً أسرجت وألجمت وتنقَّبت لقتالك

…and may Allah distance from His mercy the community who saddled their mounts, placed their bridles and patrolled to combat with you.

This verse informs us how every element that participated in fighting against Imam al-Husayn (‘a) is distant from Divine mercy and worthy of being cursed.

The past tense verb asraja means “he saddled” or “he fastened the saddle”. It comes from the word al-sarj which simply means “a saddle” or “that which is placed on the back of the horse to make it easy for one to sit over its back”98.

In a tradition, Amir al-Mu’minin (‘a) requests his slave Kambar to tie the saddle of his horse as follows:

يا قنبر اسرج لي فرسي

O Kambar, tie for me the saddle of my horse99.

The verb asrajat employed in the above verse is with a ta’ al-ta’nith (ta’ signifying the feminine gender) affixed to it, which refers to the community (ummah). Hence, the verse is literally rendered as “May Allah distance from His mercy they (the ummah) who saddle [their mounts]…”

This apparently refers to the time of embarking to go to Karbala. Hence, those who intended to fight against the grandson of the Holy Prophet (S) and thus, tied their saddles to get ready and travel to Karbala are cursed.

Note that in this verse we realise that the mere intention (niyyah) to go and commit this despicable deed itself brings about remoteness from Allah’s proximity. One may argue that mere intention to commit the deed without success in doing so is not a sin and hence, should not expel one from Divine mercy. In response we say that “intending to fight against the grandson of the Holy Prophet (S)” cannot ever be conceived save from one whose heart is overturned and who has nurtured an evil nature in himself. There is a great difference between intending to commit minor sins and intending to fight against the very epitome of religion and Islam.

ولعن اللّٰه أمَّةً … ألجمت

…and may Allah distance from His mercy the community… who placed their (i.e. their mounts’) bridles…

The verb aljama literally means “He placed the bridle [of his mount in its mouth]”. The origin of the verb is al-lijam which is a rope or rod that is placed in the mouth of the mount and attached around the back of its head. When we say, for example, aljamtu al-farasa, we mean ja’altu al- lijama fi famiha (I placed the bridle in the mouth of the horse)100.

The past tense verb aljamat employed in the above verse is with a ta’ al- ta’nith (ta’ signifying the feminine gender) affixed to it, which again refers to the community (ummah). Hence, the above verse is literally rendered as “May Allah distance from His mercy they (the ummah) who…placed their (mounts’) bridles…”

ولعن اللّٰه أُمَّةً… وتنقَّبت

…and may Allah distance from His mercy the community… who covered their faces with a veil.

The verb tanaqqaba literally means “he placed a veil over his face”. It comes from the word al-niqab which is a veil.

Commenting on the verse under discussion, ‘Allamah al-Majlisi explains “tanaqqabat” as follows:

لعله كان النقاب بينهم متعارفا عند الذهاب إلى الحرب، بل إلى مطلق الأسفار حذرا من أعدائهم لئلا يعرفوهم…

Perhaps this is because the veil was a normal trend between them when going to war, or rather in all their journeys, to remain safe from their enemies recognising them…101

Sayyid Hasan Sarawi in his Risaleye Tadhkirat al-Dhakirin says that some scholars speculate that the Kufans covered themselves with veils when going to fight against Abu ‘Abdillah al-Husayn (‘a) because of their shame in breaking their oaths of allegiance to Imam al-Husayn (‘a). Earlier they had written letters to the Imam (‘a) inviting him and showing their support for him, but later they broke their loyalty. Hence, they were ashamed in encountering the Imam (‘a) and thus, covered their heads and faces102.

The past tense verb tanaqqabat employed in the above verse is with a ta’ al- ta’nith (ta’ signifying the feminine gender) affixed to it, which refers to the community (ummah). Hence, the above verse is literally rendered as “May Allah distance from His mercy they (the ummah) who…placed veils over their faces....”

ولعن اللّٰه أمَّةً… تنقَّبت (تنكَّبت(

…and may Allah distance from His mercy the community… who placed their bows and quivers [to combat with you].

Some scholars opine that actually the verb tanaqqabat with a qaf after nun is an interpolation of the verb tanakkabat with a kaf after nun. This verb refers to the placing of bows on shoulders. For example, when it is said, “tanakkaba qawsahu”, it means “alqaha ‘ala mankibihi” (he placed his bow on his shoulders)103. Therefore, the past tense verb tanakkabat would mean “they (the ummah) placed their bows and quivers (for arrows) on their shoulders”. This variable meaning, some believe, is in complete harmony with the previous verbs asrajat and aljamat, for all three verbs refer to preparation for a war.

ولعن اللّٰه أمَّةً… تنقَّبت (تهيّأَت(

…and may Allah distance from His mercy the community… who got ready [to combat with you].

Another noteworthy opinion is that it is possible there has been a small interpolation in the original text of the Ziyarah and instead of tanaqqabat,

the original contained the verb tahayya’at (they got ready/they prepared themselves). Sayyid Muhammad Jawad al-Shubayri, a contemporary scholar, has tried to establish this view in one of his research papers104.

ولعن اللّٰه أمَّةً… تنقَّبت (تنكَّبت(

…and may Allah distance from His mercy the community… who patrolled [to combat with you].

The verb tanaqqaba can also mean “he traversed”, when it is derived from the word al-naqb which means path105. Al-Jawhari in his al-Sihah says, “al-naqb signifies a path in the mountains” (al-naqbu al-tariqu fi al- jabal)106. Ibn Faris in his Mu’jam takes us deeper, defining the single root meaning nun, qaf, and ba’ as “an opening in something” (fathun fi shay’in)107 which due to its comprehensive connotation does not contradict Jawhari’s definition, for a path is actually “an opening”. Ibn Manzur and al- Zubaydi likewise provide a similar definition in their works. Both define the infinitive al-naqb as al-thaqbu fi ayyi shay’in kan (perforation in anything whatsoever)108.

Al-Mustafawi, however, dives much deeper in his Qur’an lexicon al-Tahqiq and defines the root nun, qaf, and ba’ as bahthun wa takhlilun wa tadqiqun sawa’an kana fi maddiyin aw ma’nawiyyin (to search, pierce, and scrutinise, whether in a material or spiritual entity)109.

Hence, the past tense verb tanaqqabat which is with a ta ‘al-ta’nith that refers to the ummah, would signify “they traversed” or “they patrolled”. As a result, the verse can be literally rendered as: “May Allah distance from His mercy they (the ummah) who…patrolled [to combat with you].”

لقتالك

… to combat with you.

The phrase li qitalika in the above phrase is fundamental for it informs us the main reason why a community saddled and placed the bridles of their

mounts and covered their faces. The reason is “to combat with Imam al- Husayn (‘a)”.

If one only reflects on the second person masculine pronoun “kaf” of the phrase “liqitalika” which refers to Imam al-Husayn (‘a), one would realise the gravity of the matter.

Imam al-Husayn (‘a)’s resplendent and immaculate character is more evident than the Sun. Hence, we need not to prove this reality. What is important is to realise that not everyone can see the Sun or its rays. The Holy Qur’an says:

فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ ‎

“…Indeed, it is not the eyes that turn blind, but the hearts turn blind that are in the breasts!” (22:46).

However much you may explain to a blind person the nature of the Sun, he will still fail to understand fully. The fault is not with the Sun, but with the one trying to understand it.

Whereas history informs us of the likes of Ibn Sa’d, who had turned blind at heart, it also informs us of those who always enjoyed the beauty of the Divine sun. One such example was a man called Kamil.

History tells us that when ‘Umar Ibn Sa’d was given the opportunity of one night to decide whether he was ready to lead an army against Imam al- Husayn (‘a), he sought advice from Kamil, who was a person that epitomised the reality of al-kamal al-insani (human perfection). On hearing Ibn Sa’d’s words, on whether he should proceed to battle against Imam al- Husayn, Kamil retorted in a very negative and stern manner. The following is the anecdote as depicted in Madinat al-Ma’ajiz of Sayyid Hashim al- Bahrani:

وكان عند عمر بن سعد رجل من أهل الخير يقال له كامل، وكان صديقاً لأبيه من قبله، فقال له: يا عمر مالي أراك بهذه الحركة، فما الذي أنت عازم عليه؟ (وكان كامل كاسمه ذا رأي وعقل ودين كامل).

فقال له ابن سعد (لعنه اللّٰه): إني قد رأيت أمر هذا الجيش في حرب الحسين (عليه السلام)، وإنما قتله عندي وأهل بيته كأكلة أكل أو كشربة ماء، وإذا قتلته خرجت إلى ملك الري.

فقال له كامل: أف لك يا عمر بن سعد، تريد أن تقتل الحسين ابن بنت رسول اللّٰه (صلى اللّٰه عليه وآله)؟ أف لك ولدينك! يا عمر أسفهت الحق وضللت الهدى؟ أما تعلم إلى حرب من تخرج؟ ولمن تقاتل؟ إنا للّٰه وإنا إليه راجعون. واللّٰه لو أعطيت الدنيا بما فيها على قتل رجل واحد من أمة محمد (صلى اللّٰه عليه وآله) لما فعلت، فكيف تريد تقتل الحسين (عليه السلام) ابن بنت رسول اللّٰه (صلى اللّٰه عليه وآله)؟ وما الذي تقول غداً لرسول اللّٰه (صلى اللّٰه عليه وآله)

إذا وردت عليه وقد قتلت ولده، وقرة عينه، وثمرة فؤاده، وابن بنته سيدة نساء العالمين، وابن سيد الوصيين، وهو سيد شباب أهل الجنة من الخلق أجمعين؟ وإنه في زماننا هذا بمنزلة جده (صلى اللّٰه عليه وآله) في زماته، وطاعته فرض علينا كطاعته، وإنه باب الجنة والنار، فاختر لنفسك ما أنت مختار، وإني اشهد باللّٰه إن حاربته أو قتلته أو أعنت عليه أو على قتله لا تبلغ في الدنيا بعده إلا قليلاً.

فقال له عمر بن سعد: أفبالموت تخوفني؟ وإني إذا فرغت من قتله، أكون أميراً على سبعين ألف فارس وأتولى ملك الري.

‘Umar Ibn Sa’d had with him a person from the men of virtue called Kamil, who was [also] a friend of his father before him. He asked ‘Umar [Ibn Sa’d]: O ‘Umar why do I find you in a particular state and movement? What have you resolved to do? (Kamil as his name signifies was a person of perfect opinion, intellect and religion.)

‘Umar Ibn Sa’d replied: I have been commissioned to lead the army to fight against al-Husayn (‘a), and killing him and his family to me is like a morsel of food to one who eats or a sip of water. After I kill him, I will head to govern Rayy.

Kamil said to him: Woe be unto you, O ‘Umar Ibn Sa’d! Do you want to kill al-Husayn, the son of the daughter of the Holy Prophet (S)?! Woe be unto you and your religion! O ‘Umar, have you depreciated the truth and deviated from the guidance? Do you not realise against whom you have set out to war? And with whom will you fight? Indeed, we belong to Allah and to Him do we return. I swear by Allah, if I were to be given the world and what it contains, to kill a single man from the ummah of Muhammad (S), I would not do so. How then do you want to kill al-Husayn (‘a), the son of the daughter of the Apostle of Allah? And what will you say tomorrow to the Apostle of Allah (S) when you will be brought in his presence in the state of having killed his son, the apple of his eye, the fruit of his heart, the son of the daughter of the Holy Prophet (S), the son of the Doyen of the successors, while he is the Doyen of the youth of Paradise? Indeed, in our present age he is what his grandfather was during his time, and obeying him is obligatory on us like obeying the Prophet (S), and indeed, he is the door of Paradise and Hell Fire110. Therefore, select for yourself what you choose, and I take Allah as my witness that if you fight with him or slay him or support [others] against him in his martyrdom, you will not live in this world after that save for a short while.

Thereupon ‘Umar Ibn Sa’d said: Are you frightening me with death? Indeed, after I finish killing him, I would be a commander over seventy thousand horsemen and govern the kingdom of Rayy.

فقال له كامل: إني احدثك بحديث صحيح، أرجو لك فيه النجاة إن وفقت لقبوله. اعلم أني سافرت مع أبيك سعد (بن أبي وقاص) إلى الشام، فانقطعت بي مطيّتي عن أصحابي، وتهت وعطشت، فألح لي دير راهب فملت إليه، ونزلت عن فرسي، وأتيت إلى باب الدى لأشرب ماء، فأشرف علي راهب من ذلك الدير وقال: ما تريد؟ فقلت له: إني عطشان، فقال لي: أنت من أمة هذا النبي الذين يقتل بعضهم بعضا على حب الدنيا مكالبة، ويتنافسون فيها على حطامها؟ فقلت له: إني عطشان، فقال لي: أنت من الأمة المرحومة أمة محمد (صلى اللّٰه عليه وآله). فقال: إنكم أشر أمة، فالويل لكم يوم القيامة، وقد سددتم إلى عترة نبيكم، (فقتلتموهم وشردتموهم وإني أجد في كتبنا إنكم تقتلون ابن بنت نبيكم) وتسبون نسائه وتنهبون أمواله، فقلت له: يا راهب نحن نفعل ذلك؟ قال: نعم، وإنك إذا فعلتم ذلك ضجت السماوات والأرضون، والبحار، والجبال، والبراري، والقفار، والوحوش، والأطيار باللعنة على قاتله، ثم لا يلبث قاتله في الدنيا إلا قليلا، ثم يظهر رجل يطلب بثأره، فلا يدع أحدا شرك في أمره بسوء إلا قتله، وعجل اللّٰه بروحه إلى النار.

Thereupon Kamil said: Indeed, I am narrating to you an authentic tradition, and I hope that you are emancipated thereby, if you are bestowed with the succour to accept it. Know that I travelled with your father Sa’d Ibn Abi Waqqas to Sham, and [on the way] my mount got separated from my other companions, and I got lost and thirsty. There appeared before me a monastery of a monk and I headed towards it. I got down from my horse, and I came to the door of the monastery so that I may drink some water. A monk of that monastery came towards me, and said: What do you want? I said: Indeed, I am thirsty. Thereupon he said to me: Are you from the nation of this Prophet, who kill each other for the love of the world out of greed, and compete with each other for its vanities? I said: [Rather,] I am from the mercified nation, the nation of Muhammad (S). He said: You are the worst nation! So, woe be unto you on the Day of Judgement! Indeed, you have hampered the family of your Prophet (S) and killed and expelled them, and surely, I find in our books that you shall kill the son of the daughter of the Holy Prophet (S) and take his women as captives, and loot their wealth. I said to the monk: Will we do that? He said: Yes. And when you have done that, the heavens, earths, oceans, mountains, steppes, deserts, wild animals, and birds would curse his slayers. Then his slayer would not remain in the earth save for a short while. Thereafter will appear a man who will avenge for his blood, and will not spare anyone who participated in his matter, save that he would kill him, and Allah will hasten the soul of the participant soul into Hell Fire.

ثم قال له الراهب: إني لأرى لك قرابة من قاتل هذا الابن الطيب، واللّٰه إني لو أدركت أيامه لوقيته بنفسي من حر السيوف، فقلت: يا راهب إني أعيذ نفسي أن أكون ممن يقاتل ابن بنت رسول اللّٰه (صلى اللّٰه عليه وآله). فقال: إن لم تكن أنت فرجل قريب منك (بسبب أو نسب)، وإن قاتله عليه نصف عذاب أهل النار وإن عذابه أشد من عذاب فرعون وهامان، ثم رد الباب في وجهي، ودخل يعبد اللّٰه تعالى، وأبى أن يسقيني الماء. قال كامل: فركبت فرسي ولحقت أصحابي، فقال لي أبوك سعد: ما بطأك عنا يا كامل؟ فحدثته بما سمعته من الراهب، فقال لي: صدقت.

ثم أن سعداً أخبرني أنه نزل بدير هذا الراهب مرة من قبلي، فأخبره أنه هو الرجل الذي يقتل ابن بنت رسول اللّٰه (صلى اللّٰه عليه وآله)، فخاف أبوك سعد من ذلك، وخشي أن تكون أنت قاتله، فأبعدك عنه وأقصاك، فاحذر يا عمر أن تخرج عليه فإن خرجت عليه يكون عليك نصف عذاب أهل النار.

Then the monk said: Indeed, I see that you are close to the killer of this pure offspring; I swear by Allah, if I were to be alive during his days I would protect him myself from the heat of the swords. Thereupon I said: O monk, I seek protection of my soul from being the one who would fight against the son of the daughter of the Holy Prophet (S). He said: If you are not the one,

then it is a man close to you (either through lineage or a cause), and indeed, his killer will have half the entire punishment of the people of Hell Fire. Indeed, his punishment is more severe than that of Pharaoh and Haman. Then the monk closed the door at me, and entered to worship, and refused to give me water. So, I climbed my horse and got to my companions. Your father Sa’d asked me: What delayed you from us? I spoke to him about what I had heard from the monk. He said: You are right.

Then he [Sa’d] informed me that once he had alighted at the monastery of this monk, and he [the monk] informed him [Sa’d] that he [Sa’d] would be the man who will kill the son of the daughter of the Holy Prophet (S); and he [Sa’d] became frightened, and was afraid that you [who were nearby him] may be the one who would kill the grandson of the Prophet (S). So he separated you from him and put you afar. Therefore, beware O ‘Umar, that you rise against him [Imam al-Husayn (‘a)], for if you do so, you will have half of the punishment of the people of Hell Fire.

قال: فبلغ الخبر إلى ابن زياد (لعنه اللّٰه)، فاستدعى بكامل، وقطع لسانه، فقطع لسانه يومأ أو بعض يوم، ومات (رحمه اللّٰه تعالى).

The news of this conversation reached Ibn Ziyad and he summoned Kamil and cut off his tongue. Kamil lived [only for] a day or a part thereof, and thereafter died (may Allah, the Exalted have mercy on him).

لقتالك

… to combat with you.

Fighting against Imam al-Husayn (‘a) who innately encapsulates the humanness (al-insaniyyah) of the human being is like fighting with the entire human caravan. This is a Qur’anic principle worthy of contemplation. The Holy Qur’an says:

مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ

“That is why We decreed for the Children of Israel that whoever kills a soul, without [its being guilty of] manslaughter or corruption on the earth, is as though he had killed all mankind, and whoever saves a life is as though he had saved all mankind. Our apostles certainly brought them manifest signs, yet even after that many of them commit excesses on the earth” (5:32).

Killing Imam al-Husayn (‘a) is like killing the entire human caravan. Every human being is identical with the rest of the human beings in his human structure. Killing one extension therefore, is like killing all.

Furthermore, Imam al-Husayn (‘a) in himself represented an entire nation. He was an ummah in himself. The Holy Qur’an speaks of Prophet Ibrahim, the idol breaker, as an ummah, as he represents a whole community in the worship and obedience of Allah:

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

“Indeed, Abraham was a nation obedient to Allah, a hanif, and he was not one of the polytheists” (16:120).

The Holy Prophet (S) alluding to the comprehensive existence of the human being is reported to have said:

المُؤمِنُ وَحدَه جَمَاعةٌ

A believer alone is a congregation.

The Holy Prophet (S) explaining the comprehensive existence of ‘Abd al- Muttalib said:

إن اللّٰه يبعث عبد المطلب أمة واحدة في هيئة الأنبياء وزي الملوك

Indeed, Allah will raise my grandfather ‘Abd al-Muttalib as one community in the form of prophets and attire of kings.

1. Al-Isfahani, Al-Mufradat fi Gharib al-Qur’an, p. 98.

2. Al-Jawhari, Al-Sihah, v.4, p. 1627.

3. Al-Mustafawi, Al-Tahqiq, v.1, p. 177. We can understand this meaning in the following tradition of the Holy Prophet (S): Kullu taqiyyin wa naqiyyin ali (every God-wary and pure person is my al).

4. Al-Shaykh al-Tusi, Al-Tibyan fi Tafsir al-Qur’an, v.1, p. 219.

5. Oxford English Dictionary (OED), CD ROM, ver. 4.

6. Ayatullah Habibullah Kashani, Sharh Ziyarat ‘Ashura’, p. 66.

7. Al-Shirazi, Dhakhirat al-Darayn, pp. 121-122.

8. Al-Shirazi, Dhakhirat al-Darayn, p. 119.

9. Al-Bahrani, Al-Hada’iq al-Nadirah, v.25, pp. 13-14.

10. Al-Amini, Al-Ghadir, v.10, pp. 225-226.

11. Ahmad Ibn Yahya al-Baladhuri, Ansab al-Ashraf, v.5, p. 129; Al-Bahrani, Min Akhlaq al- Imam al-Husayn (‘a), p. 147.

12. ‘Ata’i Isfahani, I’tirafat 2, p. 926.

13. Muhammad Jawad Mughniyah, Al-Shi’ah wa al-Hakimun, p. 293.

14. Muhammad Jawad Mughniyah, Al-Shi’ah wa al-Hakimun, p. 293.

15. Muhammad Jawad Mughniyah, Al-Shi’ah wa al-Hakimun, p. 293.

16. Ibn Zuhrah al-Halabi, Ghunyat al-Nuzu’, p. 10.

17. Muhammad Jawad Mughniyah, Al-Shi’ah wa al-Hakimun, pp. 293-294.

18. Al-Sayyid Muhsin al-Amin, A’yan al-Shi’ah, v.1, p. 30.

19. Al-’Allamah Majlisi, Bihar al-Anwar, v.77, p. 37.

20. Al-Barqi, Al-Mahasin, v.1, p. 185.

21. Al-Shaykh al-Kulayni, Al-Kafi, v.8, p. 101.

22. Al-Ansari, Kitab Sulaym Ibn Qays, p. 449.

23. Al-’Allamah Majlisi, Bihar al-Anwar, v.27, p. 236.

24. Al-Kufi, Kitab al-Futuh, v.4, pp. 335-336.

25. There are traditions about the nature of a lizard worthy of mention:
(1) The Holy Prophet (S) is reported to have said: “Whilst the frogs were extinguishing the fire from Ibrahim (‘a), the lizards were blowing into it [to increase the fire], and hence it was prohibited to kill the former, and ordered to kill the latter.” (Al-San’ani, Al-Musannif, v.4, p. 446);
(2) Imam al-Ridha (‘a) is reported to have said: “…and indeed, lizards were a tribe from the tribes of Bani Isra’il (sons of Prophet Ya’qub (‘a)), who would vilify the children of prophets and hate them and so Allah transformed them into lizards.” (Al-Shaykh al-Saduq, ‘Ilal al-Sharayi’, v.2, p. 487);
(3) ‘Abdullah Ibn Talhah narrates: I asked Aba ‘Abdillah (al-Sadiq) (‘a) about the lizard, and he said: “It is unclean (rijs) and a total metamorphosis (maskh)…” (Al-’Allamah Majlisi, Bihar al-Anwar, v.58, p. 53).

26. Al-Shaykh al-Kulayni, Al-Kafi, v.8, p. 238.

27. Al-Shahristani, Wudu’al-Nabi (S), v.1, p. 186.

28. Al-’Allamah Majlisi, Bihar al-Anwar, v.2, p. 57.

29. Al-Shaykh al-Tabrasi, Al-Ihtijaj, v.1, p. 255.

30. Ibn Kathir, Al-Bidayah wa al-Nihayah, v.8, p. 284.

31. Al-’Allamah Majlisi, Bihar al-Anwar, v.33, p. 196.

32. This is an apparent reference to the Holy Prophet’s invitation to his close relatives to accept Islam.

33. Ibn Kathir, Al-Bidayah wa al-Nihayah, v.8, p. 284.

34. Ibn Kathir, Al-Bidayah wa al-Nihayah, v.8, p. 283.

35. Ibn Kathir, Al-Bidayah wa al-Nihayah, v.8, p. 284.

36. Ibn Kathir, Al-Bidayah wa al-Nihayah, v.8, p. 284-285.

37. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.49, pp. 252-253

38. Al-Sayyid Radi al-Din Ibn Tawus, Al-Luhuf fi Qatla al-Tufuf, p. 17.

39. Al-Kufi, Kitab al-Futuh, v.5, p. 17.

40. Al-Shaykh al-Mufid, Al-Ikhtisas, p. 85.

41. Note that this word is pronounced as Banu when in the nominative case (marfu’), whereas it is read as bani in both the accusative (mansub) and the genitive (majrur) cases. In the present text it is in the accusative case because it is the object of curse.

42. Al-Shaykh al-Amini, Al-Ghadir, v.10, p. 171.

43. Ibn Faris, Mu’jam Maqayis al-Lughah, v.5, p. 105.

44. ‘Abd Manaf is the great grandfather of the Holy Prophet (S) and Imam ‘Ali (‘a).

45. According to ‘Allamah Mirza Abu al-Fadl Tehrani, however, the well-known view is that he was really the son of ‘Abd al-Shams (Umayyah banabar mashhur pisare ‘Abd al- Shams Ibn ‘Abde Manaf ast), ‘Allamah Mirza Abu al-Fadl Tehrani, Shifa’ al-Sudur, p. 231

46. Al-Shakiri, Hashim wa ‘Abd al-Shams, p. 120.

47. Imam ‘Ali (‘a), Nahj al-Balaghah, letter 17, v.3, p. 17.

48. Imam ‘Ali (‘a), Nahj al-Balaghah, letter 17, v.3, p. 19.

49. In some reports it has also been mentioned that his mother was a Roman slave girl, who was a prostitute.

50. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.31, p. 543.

51. Al-Shaykh al-Turayhi, Majma‘ al-Bahrayn, v.1, p. 116.

52. The Sunni scholar Taqi al-Din Ahmad Ibn ‘Ali al-Maqrizi (845-766 AH lunar) in his well- known work Al-Niza’u wa al-Takhasumu fima bayna Bani Umayyah wa Bani Hashim (Book Of Contention And Strife Concerning The Relations Between The Banu Umayyah And The Banu Hashim) presents a long account on the origins of the problem and the role Banu Umayyah in trying to destroy Banu Hashim.

53. W. Heinrichs, B. Gruendler & M. Cooperson, Classical Arabic humanities in their own terms: festschrift for Wolfhart, p.225.

54. Sham at that time covered Palestine as well.

55. Tzipori (Hebrew צִפּוֹרִי Ṣippori), also known as Sepphoris, Dioceserea and Saffuriya is located in the central Galilee region, 6 kilometers (3.7 miles) north-northwest of Nazareth, in modern-day Israel. The site holds a rich and diverse historical and architectural legacy that includes Assyrian, Hellenistic, Judean, Babylonian, Roman, Byzantine, Islamic, Crusader, Arabic and Ottoman influences: http://en.wikipedia.org/wiki/Tzippori [26]

56. ‘Uqbah Ibn Abi Mu’ayt descended from Dhakwan. He is reported to have made an attempt on the Holy Prophet (S)’s life near the Ka’bah, and was executed on the orders of the Holy Prophet (S) after having been captured during the Battle of Badr. When he claimed that he was a tribesman of Quraysh, the Prophet (S) said: “You are but a Jew of the Sepphoris people”.

57. Ibn Qutaybah, Al-Ma’arif, p. 319.

58. Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, v.15, p. 207.

59. Those interested in going through the details on the enmity between Banu Umayyah and Banu Hashim may refer to the well-known work of al-Maqrizi called al-Niza’ wa al- Takhasum fima bayna Bani Umayyah wa Bani Hashim (Book Of Contention And Strife Concerning The Relations Between The Banu Umayyah And The Banu Hashim) translated into English by Clifford Edmund Bosworth.

60. Al-Shaykh al-Huwayzi, Tafsir Nur al-Thaqalayn, v.3, p. 179.

61. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.3, p. 542.

62. Al-Tabari, Ta’rikh al-Tabari, v.8, p. 185.

63. Al-Shaykh al-Huwayzi, Tafsir Nur al-Thaqalayn, v.2, p. 538.

64. Al-Shaykh al-Huwayzi, Tafsir Nur al-Thaqalayn, v.2, p. 538.

65. Al-Hindi, Kanz al-’Ummal, v.11, p. 165.

66. Ibn Karamah, Tanbih al-Ghafilin ‘an Fada’ilal-Talibin, p. 114.

67. Al-Shaykh al-Amini, Al-Ghadir, v.3, p. 257.

68. Al-Shaykh al-Saduq, ‘Uyun Akhbar al-Ridha (‘a), v.1, p. 7.

69. Al-Shaykh al-Kulayni, Al-Kafi, v.1, p. 483.

70. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.1, p. 641.

71. Mirza Muhammad Taqi al-Isfahani, Mikyal al-Makarim fi Fawa’id al-Du’a’ li al-Qa’im (‘a), v.2, pp. 407-408.

72. Imam Khumayni, Sahifeye Imam, v.21, p. 400.

73. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.45, p. 10.

74. Al-Shaykh al-Mufid, Al-Irshad, v.2, p. 117.

75. Also called Sergios.

76. Al-Tabari (Tr. IKA Howard), The Caliphate of Yazid Ibn Mu’awiyah, p. 18.

77. Sarjun was Mu’awiyah’s secretary and advisor.

78. John Haldon, Money, power and politics in early Islamic Syria: a review of current debates, pp. 193-194.

79. Al-Tabari, Ta’rikh al-Tabari, v.4, p. 260.

80. Al-Shaykh al-Mufid, Al-Irshad, v.2, p. 114-115.

81. Ibn Qulawayh, Kamil al-Ziyarat, pp. 155-156.

82. Al-Bahrani, Madinat al-Ma’ajiz, v.4, p. 63.

83. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.44, pp. 388-389.

84. Abu Riya, Adwa’ ‘ala al-Sunnah al-Muhammadiyyah, p. 350.

85. Ibn al-Athir, Usd al-Ghabah, v.2, p. 21.

86. Shaykh al-Saduq narrates the following tradition in his ‘Uyun Akhbar al-Ridha (‘a): Mufaddal Ibn Shadhan narrates: I heard al-Ridha (peace be upon him) saying: When Allah (Blessed and Exalted is He) ordered Ibrahim (peace be upon him) to slaughter the ram that He sent down, instead of his son Isma’il (peace be upon him), Ibrahim (peace be upon him) wished that he would have slaughtered his own son Isma’il (peace be upon him) with his hand and was not ordered to slaughter the ram instead, so that he experiences in his heart that which a father who sacrifices the dearest of his sons with his hand experiences, and as a result, deserves the highest of the stations of the people of reward due to calamities. So Allah, the Invincible and Majestic, revealed unto him: O Ibrahim, who is the most beloved of my creation to you? Ibrahim (peace be upon him) replied: O Lord, you did not create a creation which is more beloved to me than your beloved Muhammad (peace be upon him and his progeny).
Thereupon Allah, the Invincible and Majestic, revealed unto him: O Ibrahim, is he then more beloved to you, or yourself? Ibrahim (peace be upon him) replied: Rather, he is more lovable to me than myself. Allah (the Invincible and Majestic) said: Is then his son more lovable to you, or your son? He said: Rather his son is more lovable. Allah said: Does the slaughter of his son in oppression by his enemies agitate your heart more, or slaughtering your son with your hand in my obedience? He said: Rather, the slaughter of his son in the hands of his enemies agitates my heart more. Allah said: O Ibrahim, indeed, a people who conjecture that they are from the ummah of Muhammad (peace be upon him and his progeny) would soon kill al-Husayn (peace be upon him), his son, after him, in oppression and enmity, in the way a ram is slaughtered, and as a result, they would earn My wrath. This agitated and hurt the heart of Ibrahim (peace be upon him) and he started weeping.
Thereupon Allah, the Invincible and Majestic, revealed unto him: O Ibrahim, I have ransomed “your agitation for your son Isma’il (peace be upon him) if you were to slaughter him”, with “your agitation for al- Husayn (peace be upon him) and his martyrdom”, and have made incumbent for you the highest of the stations of the rewarded ones due to calamities. And that is the word of Allah, the Invincible and Majestic:
“And we ransomed him with a great sacrifice”. (37:107).
And there is no power nor strength except through Allah, the Exalted, and Great. Ref: Al-Shaykh al-Saduq, ‘Uyunu Akhbar al- Rida, v.2, pp. 187-188.

87. Different well-known Shi’a scholars have alluded to this interpretation. Ayatullah Sayyid Muhammad Sadiq Ruhani, for example, in his recent work ‘Ashura wa Qiyame Imam Husayn (‘a) az Nigahe Hadrat Ayatullah al-’Uzma Ruhani says: Verse (37:107) has two meanings, the apparent (zahir), and the hidden (batin). The apparent meaning of the great sacrifice is the sheep that Gabriel brought from Allah on the earth, so that it is sacrificed instead of Isma’il. And since it was from God, it has been remembered with the term “great” (‘azim). However, the hidden meaning of it is that the sacrifice and dhibhin ‘azim is Sayyid al-Shuhada’ Imam Husayn (‘a)…[pp. 63-64]. In his unique masterpiece al- Khasa’is al-Husayniyyah, Marhum al-Shaykh Ja’far al-Tustari says: Indeed, it has been narated that the great sacrifice is al-Husayn (‘a). [p. 377]

88. Al-Bayati, Al-Akhlaq al-Husayniyyah, pp. 292-293.

89. Lit. The self that frequently invites to evil. The Holy Qur’an says:
“Yet I do not absolve my [own carnal] soul, for the [carnal] soul indeed, prompts [men] to evil, except inasmuch as my Lord has mercy. Indeed, my Lord is All-forgiving, All-merciful” (12:53).

90. Lit. The soul at complete rest. The Holy Qur’an in this regard says:
“O soul at peace! Return to your Lord, pleased, pleasing! Then enter among My servants, And enter My paradise!” (89:27-30).

91. Shaykh Ja’far Shushtari, Majalis-e-Shushtari, pp. 182-183.

92. He is also famously known as Shurahbil (Al-Shirazi, Dhakhirat al-Darayn, p. 129).

93. Another name for Kisra (the king of Iran).

94. Al-Shirazi, Dhakhirat al-Darayn, p. 129.

95. Al-Shahrudi, Mustadrak Safinat al-Bihar, v.6, p. 44.

96. Daniq can refer to 1/6 of a dirham or a small coin.

97. Mawsu’at Kalimat al-Imam al-Husayn (‘a), pp.617- 618.

98. Ibn Faris has an indepth definition. He says that the root meaning of the letters sin, ra’ and jim is splendor (al-husn), embellishment (al-zinah) and beauty (al-jamal). The word al- siraj (lamp) comes from the same root. It was known to be so due to its light (al-diya) and beauty (al-husn). Likewise, the word al-sarj (saddle) is from the same root, and it is the embellishment (al-zinah) of the mount over which it is placed (Ibn Faris, Mu’jam Maqayis al-Lughah, v.3, p. 156).

99. Al-Tusi, Al-Thaqib fi al-Manaqib, p. 269.

100. Al-Turayhi, Majma’ al-Bahrayn, v.4, p. 111.

101. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.98, p. 301.

102. Sayyid Hasan Sarawi, Nigahi be Ziyarat-e-’Ashura’ (Risaleye Tadhkirat al-Dhakirin), p. 166.

103. Al-Shami, Subul al-Huda wa al-Rashad, v.3, p. 229.

104. ‘Ulum al-Hadith Journal, n.21, pp. 30-51.

105. Al-Tabrasi, Majma’ al-Bayan, v.9, p. 225.

106. Al-Jawhari, Al-Sihah, v.1, p. 227.

107. Ibn Faris, Mu’jam Maqayis al-Lughah, v.5, p. 465

108. Ibn Manzur, Lisan al-’Arab, v.1, p. 765; Al-Zubaydi, Taj al-’Arus, v.2, p. 443.

109. Al-Mustafawi, Al-Tahqiq, v.12, p. 214.

110. Obedience or disobedience to Imam al-Husayn (‘a) determines one’s ultimate position: if one obeys him, one’s abode is Paradise, and if one disobeys him, his abode is Hell Fire.

Chapter 13

بِأَبِي أَنْتَ وَأُمِّي، لَقَدْ عَظُمَ مُصَابِي بِكَ، فَأَسْأَلُ اللَّهَ الَّذِي أَكْرَمَ مَقَامَكَ، وَأَكْرَمَنِي بِكَ، أَنْ يَرْزُقَنِي طَلَبَ ثَارِكَ مَع إِمَامٍ مَنْصُورٍ مِنْ أَهْلِ بَيْتِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ.

May my father and mother be sacrificed for you. Indeed, my affliction due to what happened to you is immense. Therefore, I ask Allah who venerated your station and honoured me through you, to provide me the succour to avenge for your blood with a supported leader from the family of Muhammad, may Allah pour down His mercy on him and his progeny.

بِأَبِي أَنْتَ وَأُمِّي

May my father and mother be sacrificed for you.

Commentary

In Arabic terminology, such a phrase is known as al-tafdiyah (expression of sacrifice). It is normally employed to show one’s deep veneration and love1 for one’s addressee. Its original construction is said to be: Fadaytuka bi abi anta wa ummi (may my father and mother be sacrificed for you). Hence, the phrase fadaytuka is elliptical and hidden2.

Some scholars3 explaining this phrase believe that its literal meaning should not be taken into consideration. It is rather an expression of revealing one’s love and kindness to the addressee. That is why it can also be employed by one whose parents are not alive:

Al-Mazandarani in his Sharh Usul al-Kafi explaining the phrase “Bi abi anta wa ummi” says:

وجاز التفدية عندنا وعند أكثر العامة وكرهها بعضهم وقال: لا يفدي بمسلم والصحيح عدم الكراهة لورودها في الأحاديث الصحيحة من طرقنا وطرقهم مع عدم الإنكار سيما له (صلى اللّٰه عليه وآله) على أنه ليس المراد الحقيقة وإنما هي على معنى الحنان والبر، ولذلك يقول ذلك أيضاً من ليس له أب وأم موجودان.

Expressing sacrifice is permitted according to us (the Shi’a) as well as most of the Sunnis (‘Ammah). Some however considered it as abhorred (makruh) and said: A Muslim cannot be ransomed. The correct view however is that it is not abhorred because it appears in our authentic traditions, from our sources as well as their sources, without any prohibition, especially for him

(S) [the Holy Prophet]. Besides, what is meant is not the literal. Rather, it signifies kindness and righteousness. And for this very reason, one who does not have a father or mother may also say it4.

The za’ir here declares that he gives preference to Imam al-Husayn (‘a) even over his parents. And preferring the Imam (‘a) over his parents is in reality preferring the peak of truth because the Imam (‘a) is always a manifestation of the truth (Haqq). He never thinks or does or commands anyone to do anything that is contrary to the truth. We address the Imams of the Ahl al-Bayt (‘a) in Ziyarat al-Jami’ah in the following way:

أَلْحَقُ مَعَكُمْ وَفِيكُمْ وَمِنْكُمْ وَإِلَيْكُمْ

Truth is united with you, within yourselves, comes from you and returns to You.

Hence, the meaning of expressing one’s sacrifice of one’s parents, is prioritisation. We are trying to declare that Imam al-Husayn (‘a) is a priority over our parents. Whatever he says or does is taken as a preference. His words precede the words even of our beloved parents. Hence, if at all there is any kind of contradiction between him and our parents, he takes priority. If we ponder over this carefully, we would come to realise that whether we express the words of sacrifice or not, the Imams of the Ahl al-Bayt (‘a) always have a priority over every believer, for they are the epitomes of religion and whatever they say or do is in complete harmony with the pleasure of Allah. In the beautiful words of Sayyid al-Shuhada’ (‘a), “The pleasure of Allah is our pleasure”5.

لَقَدْ عَظُمَ مُصَابِي بِكَ

Indeed, my affliction due to what happened to you is immense

The particle ‘lam’ in ‘la-qad’ shows that the za’ir swears and believes that the calamity that has befallen him is indeed, immense and severe. The word musab in the phrase laqad ‘azuma musabi bika is translated as musibah (affliction)6. Hence, it is as if we are saying laqad ‘azuma musibati bika (Indeed, my affliction due to what happened to you is immense).

Here we are declaring the immensity of our affliction due to what happened to Imam al-Husayn (‘a). A natural consequence of such a situation is deep anguish and sorrow. Expressing our state of intense affliction and sorrow, however, should be natural and tangible. In order to realise this, we have to pass through two important stages:

Proper Knowledge: Accurate knowledge about the personality of the Imam (‘a) and the details of the tragedy of Karbala.

True Love: Intense love and attachment for Imam al-Husayn (‘a), such that one feels united with the Imam (‘a) and considers the Imam’s loss as his own loss, or rather even greater7.

Proper Knowledge

Unfortunately, sometimes the fundamental aim of conveying the message of Imam al-Husayn (‘a) is forgotten. Instead of introducing his sublime character and narrating a reliable account of his tribulations, so that a natural flow of tears ensues, some try to concoct or relate inauthentic records to ensure that the listeners are able to weep well.

Martyr Mutahhari in his Hamaseye Husayni says:

Another weak point present in the mourning gatherings - which is mostly from the people’s side and has fortunately become lesser - is that profuse and loud weeping is regarded as the criterion of their success. After all, the speaker on the minbar must relate the sorrowful accounts of the tragic events. While these accounts are related, the people are expected not merely to shed tears: the mere shedding of tears is not acceptable; the majlis must be rocked with cries of mourning. I do not say that the majlis should not be rocked with mourning; what I say is that this must not be the objective. If tears are shed as a result of listening to facts and the majlis is rocked with mourning by descriptions of real history without false and fabricated narratives, without distortion, without conjuring companions for Imam Husayn that did not exist in history and who are unknown to Imam Husayn himself (as they were non-existent), without attributing such children to Imam Husayn as did not exist, without carving out enemies for Imam Husayn that basically had not existed - that is very good indeed. But when reality and truth are absent, should we go on making war against Imam Husayn by fabricating falsehoods and lies?8

If we express our great sorrow through inauthentic records, the foundation of our sorrow is questionable. In such a case it is the calamity on “the Husayn of our fictitious thoughts” for which we express our grief and sorrow. We should therefore, read and convey events narrated from scholars whom we can genuinely trust, so that tears are shed due to the truth that is narrated.

Some noble scholars, in order to avoid deviation and misquotation, try to read a reliable maqtal so that the listeners get accurate information and weep on the basis of truth. During my stay in the Islamic Republic of Iran, I have noticed this specifically from the Leader of Islamic Revolution, Ayatullah Sayyid ‘Ali Khamane’i, who is said to have read in a number of his Friday sermons from this reliable book of narration. On the Day of ‘Ashura 1416 AH (lunar), Ayatullah Khamene’i, in his Friday sermon, said:

ما به همه مى‌گوييم كه از روى متن، روضه بخوانيد؛ حالا بنده مى‌خواهم متن كتاب (لهوف) ابن‌طاوس را برايتان بخوانم، تا ببينيم روضهٔ متنی چكونه است. بعضى مى‌گويند آدم نمى‌شود همان را كه در كتاب نوشته است، بخواند؛ بايد بپرورانيم - بسازيم - خوب؛ گاهى آن هم اشكالى ندارد، اما ما حالا از روى كتاب، چند كلمه‌اى مى‌خوانيم... كتاب معروف (لهوف) از سيد على‌بن‌موسى‌بن‌جعفر‌بن‌طاووس است. در تعبيرات منبريهاى ما عين عبارات اين كتاب - مثل روايت - خوانده مى‌شود؛ از بس متقن و مهم است.

We say to everyone to read the words of lamentation from the text [of the book] itself. At this moment I would like to read to you from the text of the book [Luhuf] of Ibn Tawus, so that we may observe a lamentation that is read from the text. Some say that one cannot read exactly whatever has been written in the book. We should nurture and create the material [and then present it]. Fine. Sometimes that has no problem. However, at this moment we would like read a few words from the book…The well-known work Luhuf is from Sayyid ‘Ali Ibn Musa Ibn Ja’far Ibn Tawus. In the expression of our sermonisers, the very text of this book is read like a tradition. This is how firm and important this work is9.

On the 11th Muharram 1419 AH Ayatullah Khamene’i said:

من امروز مى خواهم از روى مقتل ابن طاوس كه كتاب (لهوف) است چند جمله ذكر مصيبت كنم و چند صحنه از اين صحنه هاى عظيم را براى شما عزيزان بخوانم. اين مقاتل بسيار معتبرى است. ابن طاوس - كه على بن طاوس باشد - فقيه، عارف، بزرگ، صدوق، موثق، مورد احترام همه و استاد فقهاى بسيار بزرگى است. خودش اديب و شاعر و شخصيت خيلى برجسته اى است. ايشان اولين مقاتل بسيار معتبر و موجز را نوشتند. البته قبل از ايشان مقاتل زيادى است. استادشان (ابن نما) مقاتل دارد، شيخ طوسى مقتل دارد، ديگران هم دارند. مقتلهاى زيادى قبل از ايشان نوشته اند؛ اما وقتی (لهوف) آمد، تقريباً همه مقاتل تحت الشعاع قرار گرفت. اين مقتل بسيار خوبى است؛ چون عبارات، بسيار خوب و دقيق و خلاصه انتخاب شده است.

Today I would like to read some words of lamentation from the maqtal10 of Ibn Tawus, which is the book al- Luhuf, and narrate some of the remarkable scenarios for you dear listeners. Indeed, this maqtal is very reliable. Ibn Tawus, whose name is ‘Ali Ibn Tawus, was a jurisprudent, great gnostic, very truthful, trustworthy, and venerated by all. He was the mentor of great jurisprudents as well. He himself is a literaturist, poet, and a great personality. He has written the first reliable and very concise maqtal. Obviously prior to him there have been many maqatil [pl. of maqtal]. His teacher Ibn Numa has a maqtal, Shaykh Tusi has a maqtal, and other scholars likewise have their own maqatil. Many maqatil have been written prior to him. However, when Luhuf came, it overshadowed nearly all the rest. This is a very good maqtal, since its expressions are very good and accurate and is a summarised selection11.

Martyr Ayatullah Qadi Tabrizi, a great scholar of his time, is reported to have said:

كتاب لهوف سيد ابن طاووس - رحمة اللّٰه عليه - نقلياتش بسيار مورد اعتماد است و در ميان كتب مقاتل، كتاب مقتلى به اندازه اعتبار و اعتماد و و اعتماد، به آن نمى‌ رسد...

The reports contained in the book Luhuf of Sayyid Ibn Tawus (may Allah have mercy on him) are very reliable, and among the maqatil [books that narrate the tragedy of Karbala], no maqtal is at par with it in terms of authenticity and reliability…12

Tangible sorrow can be realised well when one understands the truth of how a vicegerent of Allah on the earth, who enjoyed the highest level of perfection, is mercilessly treated and killed. Then is when one can really feel the expression “Indeed, my affliction is immense…” (laqad ‘azuma musabi bika) and vocalise the same.

It is narrated that when Ayatullah Shaykh ‘Abd al-Karim Haeri, the founder of the Hawzah of Qum, would sit in a gathering of lamentation for Imam al- Husayn (‘a), he would not wait for the narration of the affliction that befell on the Imam (‘a). Simply hearing the name “Husayn” would bring about a flow of tears, such that he would sometimes be overcome by loss of strength13.

The late Ayatullah Shaykh Muhammad ‘Ali Araki is reported to have said the following about his mentor, Ayatullah Shaykh ‘Abd al-Karim Haeri:

I was at his service during the days of ‘Ashura’. I saw that that great personality would now and again recite the following ode and weep14:

تبكيك عيني لا لأجل مثوبة ولكنما عيني لأجلك باكية

My eye is weeping not in order to attain reward Rather my eye weeps for you.

When one has understood who the Imam (‘a) is, and has realised how closely one is linked to him, and learns about the real tragedy of Karbala, one is naturally overcome with perpetual sorrow and anguish. Such sorrow, however, is so praiseworthy, that it is equalled to tasbih (glorification). Imam al-Sadiq (‘a) is reported to have said:

نفس المهموم لنا المغتم لظلمنا تسبيح وهمه لأمرنا عبادة

The breath of one who is grief-stricken15 for us and is sorrowful due to oppression on us, is tasbih, and his anguish for our situation is worship16.

The root meaning of tasbih depicts a journey towards Allah. According to al-Isfahani in his Qur’an lexicon al-Mufradat, its root meaning is:

المَر السريع في عبادة اللّٰه

Passing swiftly in the worship of Allah17.

In his lexicon Al-Tahqiq, al-Mustafawi defines the trilateral root of tasbih

as:

الحركة في مسير الحق من دون إنحراف

Movement in the path of truth without deviation18.

Hence, these definitions convey the meaning of a spiritual journey. And the only path of truth that we are certain of is The Straight Path [al-sirat al- mustaqim], which takes one to Allah and His proximity.

In his Sabr-e-Jamil Sayr o Suluk ba ‘Ashura, Sayyid Mahdi Mir Baqiri writes:

آيا از اين بالاتر سلوك سِراغ داريد؟ راهى براى سلوك و مراحلى روزشنتر از اين مراحل كه در زيارت عاشوراء آمده سِراغ داريد؟ لذا زيارت عاشورا مراجعنا مه شيعه است. ديگرصد ميدان و هزار منزل و دويست منزل نمي خواهد. به ميزانى كه انسان به سيد الشهداء نزديك و همراه مصيبت آن حضرت شود و به ميزانى كه روح انسان تحت تأثير مصيبت آن حضرت قرار گيرد، محبت و عشق به دنيا و مقام از بين مى‌ رود. اين مصيبت همه را مى‌ سوزاند. لذا نَفس المهموم لنا المغتم لظلمنا تسبيح تسبيع كارش تطهير و مقدمه مغفرت است...

Do you know of a loftier system of spiritual wayfaring? Do you know of a path for wayfaring and spiritual stations more evident than those that appear in Ziyarat ‘Ashura’? That is why Ziyarat ‘Ashura’ is a Shi’a’s prescription of spiritual ascension (mi’raj nameh). There is no need then for a hundred grounds, a thousand way-stations, and two hundred spiritual dwellings. Inasmuch as a human being gets close and united with the calamity of Sayyid al-Shuhada’, and inasmuch as the spirit of the human being is affected by the calamity, love and extreme attachment for the world and position will subside. This affliction burns away everything. That is why “The breath of one who is grief stricken for us and is sorrowful due to our oppression, is tasbih”. The work of tasbih is purification (tathir) and it is the beginning phase of [acquiring] Divine forgiveness19.

It is important for us to reflect on the abovementioned quotation in which Sayyid Mir Baqiri alludes to a very important point: Sorrow over Imam al- Husayn (‘a) burns off the taints of the love of the world in the heart. If the effect of our sorrow and lamentation, therefore, is contrary to that, we should try to reassess the same. Our duty in that case would be to struggle and strive to realise the state of true sorrow for Imam al-Husayn (‘a) and his loyal companions. It is such kind of sorrow and lamentation that our esteemed scholars have always encouraged.

Imam al-Ridha (‘a) alluding to the powerful spiritual effect of sorrow and happiness for the sorrow and happiness of the Ahl al-Bayt (‘a) says to Ibn Shabib:

يا بن شبيب إن سرّك أن تكون معنا في الدّرجات العلى من الجنان فاحزن لحزننا وافرح لفرحنا وعليك بولايتنا

O son of Shabib, if it pleases you to be with us in the lofty stations of the Heavens, then be sorrowful for our sorrow and joyful for our joy, and maintain our guardianship20.

In conclusion, the state of sorrow and grief for the oppression that afflicted Imam al-Husayn (‘a) is a means to spiritually uplift the grief- stricken. In fact, there are many traditions that allude to the uplifting effect of weeping for Imam al-Husayn (‘a). Some examples are as follows:

The Holy Prophet (S) is reported to have said:

وَكُلُّ مَنْ بَكَى مِنْهُمْ عَلَى مُصَابِ الْحُسَيْنِ عَلَيْهِ السَّلامُ أَخَذْنَا بِيَدِهِ وَأَدْخَلْنَاهُ الْجَنَّةَ

And for everyone who weeps among them [the believers] on the affliction of al-Husayn (‘a) we would take his hand and place him in al-Jannah (the Heavens)21.

Imam al-Sadiq (‘a) is reported to have uttered the following supplication:

شيعتُنا مِنّا وُخلقوا مِن فاضل طينتِنا وعجِنوا بنور وِلايتِنا، رضُوا بنا أئِمّةً ورَضِينا بهم شيعة يُصيبُهم مصائبُنا ويحزنهم حزننا ويسرهم سرورنا ونحن أيضا نتألم بتألمهم ونطلع على أحواله... فمن ذكر مصابَنا و بكى لأجلنا استحيى اللّٰه ان يُعذِّبَه بالنّار.

Our Shias are from us and indeed, they have been created from the remainder of our clay and mixed with the light of our guardianship. They are pleased with us as Divine leaders, and we are pleased with them as our Shias. Whatever afflicts us afflicts them and our afflictions make them

weep. Our grief grieves them and our happiness makes them happy. We likewise are hurt when they are hurt, and we come to know of their states… Whosoever remembers our affliction and weeps for us, Allah is ashamed to punish him with the Fire [of Hell]22.

Imam al-Sadiq (‘a) is reported to have said:

لكُلِّ شَيءٍ ثَوابٌ إلّا الدَّمعَةَ فِينَا

For every thing there is a reward save a tear for us23.

Imam al-Ridha (‘a) addressing the poet Di’bil al-Khuza’i says:

يَا دُعَبلُ مَنْ بَكَى عَلَى مُصَابِ جَدِّي الْحُسَيْنِ عَلَيْهِ السَّلامُ غَفَرَ اللَّهُ لَهُ ذُنُوبَهُ البتَّة

O Di’bil, whosoever weeps on the affliction of my grandfather al-Husayn (‘a), Allah will forgive his sins24.

Imam al-Baqir (‘a) is reported to have said:

كَانَ عَلِيُّ بنِ الحُسَينِ عَلَيهِمَا السَّلامُ يَقُولُ: أَيما مُؤمِنٍ دَمَعَتْ عَيناهُ لِقَتلِ الحُسين بنِ عَلِيٍّ عَلَيهِمَا السَّلامُ دَمعَةً حَتَّى تَسيلَ عَلَى خَدِّه بَوَّأَهُ اللّٰه بِهَا في الجَنَّةِ غُرَفاً يَسكُنُهَا أَحقَاباً.

‘Ali Ibn al-Husayn (‘a) would say: Any believer whose eyes shed a single tear for the martyrdom of al-Husayn Ibn ‘Ali (‘a), to the extent that it rolls down his cheek, Allah would thereby settle him down in rooms in Heaven, where he would abide for ages25.

Imam al-Sadiq (‘a) is reported to have said:

وَمن ذُكَر الحُسَين عَلَيهِ السَّلامُ عِندَهُ، فَخَرَج مِن عَينَيهِ مِنَ الدُّمُوعِ مِقدَارَ جُناحَ ذُبابٍ كانَ ثَوَابُهُ عَلَى اللّٰه عَزَّوجلَّ وَلم يَرضَ لَهُ بِدُونِ الجَنَّةِ.

And in whosoever’s presence al-Husayn (‘a) is mentioned and tears roll down from his eyes the size of the wing of a gnat, His reward will be with Allah, the Invincible and Majestic, and He would not be pleased to give him less than Heaven26.

In his work Hamaseye Husayni, Martyr Mutahhari, explaining the link between weeping for Imam al-Husayn and attaining lofty stations, says: If a tear that we shed for him (Imam al-Husayn (‘a)) should signify a harmony between our souls and his spirit, it represents a brief flight that our spirit makes along with Husayn’s spirit. Should it create within us a little glow of his valour, a particle of his free nature, a particle of his faith, a particle of his piety, and a small spark of his Tawhid, such a tear has an infinite value. They have said that it has the worth an entire world even if it is as small as the ‘wing of a gnat’. Believe it! But that is not a tear shed for a pointless death, but a tear for the greatness of Husayn and his great spirit, a tear that signifies harmony with Husayn ibn ‘Ali and of movement in his steps. Yes, such a tear has an incalculable worth even if it is as small as a gnat’s wing27.

Understanding the Abundant Reward for a Single Tear

In his book ‘Abqarriyyu al-Hisan, Shaykh ‘Ali Akbar Nahawandi narrates:

In anticipation of meeting the twelfth Holy Imam (‘a), Sayyid Bahr al-’Ulum (may Allah’s mercy be on him) set out for Samarra’. On his way he was reflecting on the matter of how weeping over Imam al-Husayn (‘a) could bring about the forgiveness of sins. That very moment his attention was driven to an Arab mounted on a horse who had come to him. He greeted him.

The Arab said: O Sayyid, what are you reflecting and thinking about? If it is a scholarly issue, then tell me, perhaps I am from those who deserve to

know. Sayyid Bahr al-’Ulum Said: I am wondering how God, the Sublime, bestows so much reward to the visitors and those who weep for Sayyid al- Shuhada’ (‘a). For example, for every step that the za’ir takes on the way to visit the Imam (‘a) the reward of one Hajj and one ‘Umrah is written in the books of his deeds, and due to [merely] one tear, all his minor and major sins are forgiven.

The Arab on the horseback said: Do not be surprised. I will present to you a similitude so that the difficulty is solved:

Once upon a time a king together with his courtiers went for hunting, and in the hunting ground he became separated and far from his courtiers, and he encountered great difficulty in the wilderness. He was extremely hungry and thirsty. He saw a tent from afar, in which there was an old woman and her son. They only had one goat from which they would draw milk and manage their lives. The king entered the tent and became their guest. They served him and they did so through this very goat that they had. That is, they slaughtered the goat and served him. This is while they did not know the king, and they did what they did just in honour of the guest, and also roasted the goat, because they did not have anything else with which to serve him. That night the king slept in that very place and the next day he left them, and made himself reach his courtiers, and narrated what transpired to his courtiers. After narrating the incident, he asked them: If I would like to reward the old woman and her son for their hospitality, what should I do? One of those present said that he should give them a sheep. Another, who was from among his ministers said: Give them a hundred goats and a hundred coins. Another said: Give them such and such farm. The king said: Whatever I give is less! This is because if I were to give them my kingdom, I would have given them equal to what they gave me, because that old woman gave me whatever she had. I likewise must give whatever I have, so that it is equal. Thereafter the Arab on the mount, said to Sayyid Bahr al-’Ulum: Now, O Bahr al-’Ulum, Hadrat Sayyid al- Shuhada’ gave whatever he had of wealth, family, wife, son, brother, etc. in the way of Allah. Therefore, you must not be surprised when God gives all this recompense and reward to the za’irin and those who weep for the Imam (‘a). That Arab after having had this conversation vanished from sight28.

In short, if one would really like to declare that he is afflicted severely due to what happened to Imam al-Husayn (‘a), one must acquire both the knowledge of the personality of the Imam (‘a) and the accurate and reliable details of what transpired in the movement of al-Husayn (‘a). A substantially laudable level of knowledge about Imam al-Husayn (‘a) is when one experiences the knowledge contained in the depths of his heart. The Holy Prophet (S) is reported to have said:

إنَّ لِلحُسَينِ في بَواطِنِ المُؤمِنينَ مَعرفةً مَكنونةً

Indeed, in the depths of the believers there is hidden knowledge of al- Husayn (‘a)29.

True Love

One should develop a deep love for Imam al-Husayn (‘a) and perpetually pray to Allah for the same. The stronger our love, the more tangible our expression. Those who have understood the reality of al-Husayn (‘a) and struggle throughout their lifetimes to unite with him, would naturally be overcome with grief and feeling when they hear the calamity of al-Husayn (‘a).

One of the great achievements of a believer in this world is to come to a level in which he has, to a certain extent, united with the Imam (‘a). If a believer struggles to remove the taints of the sins that he has accumulated and clears off the dust gathered over his innate disposition (al-fitrah), he would naturally feel an intense attraction towards Imam al-Husayn. His warmth for al-Husayn (‘a) would be unique and perpetual. The Holy Prophet (S) is reported to have said:

إنَّ لقتلِ الحُسَينِ حَرارةً في قُلوبِ المُؤمِنينَ لا تَبردُ أَبَداً

Indeed, due to al-Husayn’s martyrdom, there is a heat in the hearts of the believers that will never cool30.

Ayatullah Mirza Maliki Tabrizi, one of the well-known gnostics of his time, reports the following in his prayer manual al-Muraqibat:

وقد رأيت بعض أولادي الصغار ترك في العشر الأول في مأكله الإدام وكان يأكل الخبز بلا إدام، ولم يكن فيما أعلم أن يقول له ذلك أحد حبه الباطني بعثه على ذلك

And indeed, I have seen some of my small children, during the first ten days [of Muharram], avoiding broth in their meals; and they would eat bread without broth; and as far as I know, no one had told them to do that; it was their internal love (Hubbuhu al-batini) that caused them to do that31.

When the aforementioned two elements settle in our hearts, our expressions of sorrow will be tangible and hence, natural and truthful.

لَقَدْ عَظُمَ مُصَابِي بِكَ

Indeed, my affliction due to what happened to you is immense

Employing the second person masculine pronoun “ka” in the singular form and not in the plural form “kum” in the abovementioned phrase is perhaps to reveal the immensity and intensity of the calamity that afflicted Imam al- Husayn (‘a) specifically. In other words, the calamity that befell Imam al- Husayn (‘a) was incomparable and matchless. Perhaps it refers to the difficult situation of observing a group of people going against the truth and thus, earning eternal damnation. The Imam (‘a) has an all-embracing spirit, and thus, yearns for perfection for all. The apparent calamities that befell him is not the only aspect of his tragedy; rather, ‘the deviation of the people’ really makes it a great calamity for him. Small wonder it is that he (‘a) even advises ‘Umar Ibn Sa’d and tells him to leave the ranks of the enemy and join his ranks, but the latter, intoxicated by the love of power and indifferent of the Hereafter, would not accept.

فَأَسْأَلُ اللَّهَ الَّذِي أَكْرَمَ مَقَامَكَ

Thus, I ask Allah who ennobled your station…

The conjunctive particle fa in the phrase “fa as’alullaha...” signifies that what follows is sought because of the foregoing sorrowful state of immense

affliction of the za’ir. In simple words, the za’ir is trying to say “Due to my state of immense affliction (which deserves reward), I ask Allah who ennobled your station…to provide me…”

With regard to every affliction deserving Divine reward, the Holy Prophet (S) is reported to have said:

كُلُّ شَيءٍ يُؤْذِي المُؤمِنَ فَهُوَ لَهُ مُصِيبَةٌ وَلَهُ أَجْرُ المُصِيبَةِ

Everything that disturbs a believer is an affliction for him, and he would be given the recompense of the affliction32.

Imam al-Hasan al-Mujtaba (‘a) is reported to have said:

المَصَائِبُ مَفَاتِيحُ الأَجْرِ

Afflictions are keys to recompense33.

The phrase “alladhi34 akrama maqamaka” refers to Allah’s favour on Imam al-Husayn (‘a). The past tense verb akrama means “he bestowed greatness” or “he bestowed honour”. And the word maqam is a noun of place (ismu makan) which literally means mahall al-qiyam (“the place of standing” or simply “a station”). Such standing is not restricted to physical standing. It also includes spiritual standing. Hence, the phrase alladhi akrama maqamaka, can be rendered as “…Who made your station great…”

One of the variable probabilities of the maqam (station) spoken about in this phrase is the station of shahadah (martyrdom), which in our traditions is described as a station of Karamah (greatness).

The Holy Prophet (S) is reported to have said:

ما مِن أَحدٍ يَدخُلُ الجَنّةَ يُحِبُّ أن يَخرعََ مِنها إلاّ الشَّهيدُ، فإنّهُ يَتَمَنَّى أن يَرجِعَ فَيُقتَلَ عَشرَ مَرّاتٍ، مِمّا يَرى مِن كَرامَةِ اللّٰه

No one enters the Garden [of Heaven] and thereafter wishes to come out, except the martyr; for indeed, he wishes to return so that he is killed ten times, due to what he sees of honour (Karamah) of Allah35.

In the court of Ibn Ziyad when Imam Zayn al-’Abidin (‘a) was threatened to be killed, the Imam (‘a) said:

أَبِالقَتلِ تُهَدِّدُني يا ابنَ زِيادٍ؟ أَمَا عَلِمتَ أَنَّ القَتلَ لَنا عادَةٌ، وَكَرَامتُنَا الشَّهَادَةُ؟

Are you threatening me with murder, O Ibn Ziyad? Do you not know that being killed is a custom for us, and our greatness and honour (Karamah) is in martyrdom?36

In one of the salutational recitals of Imam al-Husayn (‘a), when praying to Allah we clearly mention that Imam al-Husayn (‘a) was honoured with martyrdom. We pray as follows:

اللهمَّ إنّي أَشهَدُ أنَّ هذا قَد قبر حبيبك وصفوتكَ مِن خَلقِكَ، الفائز بكرامتك، أكرمته بالشهادة، وأعطيته مواريثَ الأَنبياءِ

O Allah, indeed, I bear witness that this grave is the grave of your beloved and chosen servant, who achieved Your honour, You honoured him with martyrdom, and bestowed on him the heritage of the Prophets37.

In a sacred tradition, Almighty Allah is reported to have said:

أَكرَمتَ حَسيناَ بالشَّهَادَةِ وختمت لهةبالسَّعادَةِ فَهُوَ أَفضَلُ مَن استُشهِدَ وَأَرفَعُ الشُّهَداءِ عِندِي دَرَجَةً.

I honoured Husayn with martyrdom and sealed him with felicity. Therefore, he is the best of one who has been martyred in My way, and the most elevated of the martyrs near Me in terms of station38.

Hence, when we say alladhi akrama maqamaka we mean “Who ennobled your station through martyrdom”.

أَكْرَمَ مَقَامَكَ

[Who] ennobled your station

Perhaps the station (maqam) mentioned in the above phrase refers to Imam al-Husayn (‘a)’s unique station, which Allah gifted him due to his sublime movement and supreme sacrifice.

On resolving to leave Madinah, Imam al-Husayn (‘a) spent a great deal of time near the grave of his grandfather the Holy Prophet (S). One night during his prayer in the state of sajdah (prostration), he dreamt the Holy Prophet (S) addressing him, saying:

وَإِنَّ لَكَ فِي الجَنَّةِ دَرَجَات لا تَنَالُهَا إِلَّا بِالشَّهَادَةِ

Indeed, for you in the Garden [of Heaven] are stations that you shall not attain save through martyrdom39.

After this dream the Imam (‘a) woke up in a state of weeping, and informed his family of his dream and decision to leave Madinah.

وَأَكْرَمَنِي بِكَ

…and honoured me through you

This alludes to the path towards al-Karamah al-insaniyyah (human greatness). It is by learning and applying the life of al-Husayn (‘a) that a human being attains Karamah and greatness. Almighty Allah informs us that the criterion of greatness is self-protection from disobedience:

إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمٌْ

Surely the most honourable of you to Allah is the most God-wary… (49:13)

Many traditions allude to the fact that the path of human greatness and honour is taqwa (God-wariness). Consider the following examples:

The Holy Prophet (S) is reported to have said:

لَا كَرَمَ إِلَّا بِالتَّقْوَى

There is no greatness save through God-wariness (al-taqwa)40.

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

لَا كَرَمَ أَعَزُّ مِنَ التَّقْوَى

There is no greatness more honourable than God- wariness (al-taqwa)41.

مِفْتَاحُ الكَرَمِ التَّقْوَى

They key of greatness is God-wariness (al-taqwa)42.

إِنَّمَا الكَرَمُ التَّنَزّهُهُ عَنِ المَعَاصِي

Indeed, greatness (al-karam) is in being free from sin43.

مَنْ اتَّقَى رَبَّهُ كَانَ كَرِيماً

Whosoever is wary of his Lord, is great44.

Bearing the aforesaid in mind, we conclude that the reason why it is through al-Husayn (‘a) that we attain greatness, is because he represents the most perfect manifestation of taqwa. Allusions to the Imam’s piety and God-wariness can be found in the following sources:

Imam al-Ridha (‘a) is reported to have said:

للإمَامِ عَلَامَاتٌ يكون أَعْلَم النَّاسِ، وَأَحْكَم النَّاسِ، وَأَتْقَى النَّاسِ، وَأَحْلَم النَّاسِ، وَأَشْجَع النَّاسِ، وَأَسْخَى النَّاسِ، وَأَعْبَُ النَّاسِ...

An Infallible leader has [specific] signs: He is the most learned, the most appropriate for jurisdiction, the most God-wary, the most forbearing, the most generous, and the most worshipful of the people…45

In the well-known Ziyarah al-Jami’ah al-Kabirah we refer to the Infallible Imams with the following characteristics:

السَّلامُ عَلَى أَئِمَّةِ الهُدَى، وَمَصَابِيحِ الدُّجَى، وَأَعْلَامِ التُّقَى...

Peace be on the leaders of guidance, the lamps of darkness, the signposts of God-wariness…46

After the family of Imam al-Husayn (‘a) were brought as captives into the court of Yazid (upon whom be Allah’s curses), Imam Zayn al-’Abidin (‘a) at one point introduced himself as follows:

أَيُّهَا النَّاسُ إِنَّ اللّٰه تَعَالَى وَلَهُ الحَمْدُ ابْتَلانَا أَهْلَ البَيْتِ بِبَلاَءٍ حَسَنٍ، حَيْثُ جَعَلَ رَايَةَ الهُدَى وَالعَدلِ وَالتُّقَى فِينَا

O people, indeed, Allah, the Exalted (and to Him alone belongs praise) tried us the Household of the Holy Prophet (S) with a goodly trial when he placed the banner of guidance, justice, and God-wariness (al-tuqa) in us47.

In a Ziyarah that Imam al-Sadiq (‘a) is reported to have taught his beloved companion Mufaddal Ibn ‘Umar, we address the Imam (‘a) as follows:

السَّلَامُ عَلَيْكَ أَيُّهَا الوَصِيُّ البَارُّ التَّقِيُّ

Peace be unto you, O Trustee, the Virtuous, the God- wary48.

In another Ziyarah of Imam al-Husayn (‘a) we address him as follows:

وَأَشهَدُ أَنَّكُم كَلِمَةُ التَّقْوَى وَبَابُ الهُدَى وَالعُروَةُ الوُثْقَى

And I bear witness that you are the word of God- wariness (kalimat al- taqwa), the door of guidance, the firm handle...49

Therefore, when we say wa akramani bika we mean “and Allah honoured me and made me great by following your footsteps which were all in line with taqwa”.

Hence, it is only after we personify ourselves with the taqwa that Imam al- Husayn (‘a) taught can we humbly say ‘akramani bika’.

وَأَكْرَمَنِي بِكَ

…and honoured me through You

Perhaps the Karamah spoken about in the phrase akramani bika is the wilayah (guardianship) and mahabbah (love) of Imam al-Husayn (‘a), who is one of the infallible Imams of the Ahl al-Bayt (‘a). Indeed, without their guardianship the true and intact version of Islam cannot be acquired. They were given the responsibility to safeguard and communicate the true message of Islam, and they did so with utmost care and responsibility.

In a tradition, Imam al-Baqir (‘a), after mentioning the verse Tabarakasmu Rabbika Dhi al-Jalali wa al-Ikram (Blessed is the name of your Lord, who is the Majestic and Munificent), is reported to have said:

فَنَحْنُ جَلاَلُ اللّٰه وَكَرَامَتُهُ الَّتِي أَكْرَمَ اللّٰه تَبَارَكَ وَتَعَالَى العِبَادَ بِطَاعَتِنَا

We are the majesty of Allah and His greatness, with which Allah honoured His servants through obeying us…50

Imam al-Sadiq (‘a) is reported to have said:

مَا يُضِرُّ مَنْ أَكْرَمَهُ اللّٰه بِأَنْ يَكُونَ مِن شِيعَتِنَا مَا أَصَابَهُ فِي الدُّنْيَا وَلَوْ لَمْ يَكُنْ يَقْدِرُ عَلَى شَيْءٍ يَأْكُلُهُ إِلَّا الحشيش..

Whosoever Allah honours to be among our Shias is not harmed by what afflicts him in the world, even if he is not able to procure something to eat except grass51.

In the well-known Ziyarat Jami’ah al-Kabirah we address the infallible Imams of the Ahl al-Bayt (‘a) as follows:

السَّلَامُ عَلَيْكُم يَا أَهْلَ بَيْتِ النُّبُوَّةِ وَمَوْضِعَ الرِّسَالَةِ وَمُخْتَلَفَ المَلَائِكَةِ... وَأُصُولَ الكَرَمِ وَقَادَةَ الأُمَمِ...

Peace be upon you O: Household of Prophethood, station of Apostleship, the place where angels descend and ascend… the roots of greatness (usul al-karam), and the leaders of nations…52

Al-’Allamah al-Majlisi, describing the phrase usul al-karam says:

وَأُصُولَ الكَرَمِ: الكَرِيمُ الجَوَادُ المُعْطِي أَوْ الجَامِعُ لأَنْوَاعِ الخَيْرِ وَالشَّرَفِ وَالفَضَائِلِ، وَاِلمعنيان وَكَمالهما فِيهِم ظَاهِرَانِ، أَوْ المُرَاد أَنَّهُمْ أَسْبَابُ كَرَمِ اللّٰه تَعَالَى عَلَى العِبَادِ فِي الدُّنْيَا وَالآخِرَةِ.

Usul al-karam: al-karam means the generous, the open- handed, and the giver, or one who comprehends in himself all kinds of good, loftiness and virtue. Both the meanings and their perfect levels are apparent in them. Another probability is that what is meant by usul al- karam is that they are the means of conferring Allah’s honour on the servants in this world and the Hereafter53.

وَأَكْرَمَنِي بِكَ

…and Honoured me through You

When we say “and He honoured me through you” it is correct to understand it in the ontological sense. In simple words, whatever benefit we receive, whether material or spiritual, is through the Muhammadan light (al-Nur al- Muhammadi), where the lights of the Infallible Ahl al- Bayt (‘a) unite. Hence, if we have any kind of greatness (Karamah), it is “bika” (through you, O Husayn). The preposition ba here therefore, is taken to be causative (li al-sababiyyah).

In a beautiful tradition, Imam al-Baqir (‘a) is reported to have said:

نَحْنُ أَوَّلُ خَلْقِ اَبْتَدَء اللّٰه، وَأَوَّلُ خَلْقِ عَبَدَ اللّٰهُ، وَسَبَّحَهُ، ونَحْنُ سَبَّبُ خَلْقِ الخَلْقِ، وَسَبَّبُ تَسْبِيحِهِمْ وَعِبَادَتِهِمْ مِنَ الْمَلَائِكَةِ وَالآدَمِيِّينََ، فَبِنَا عُرِفَ اللّٰه، وَبِنَا وُحِّدَ اللّٰه. وَبِنَا أَكْرَمَ اللّٰه مَنْ أَكْرَمَ مِنْ جَمِيعِ خَلْقِهِ، وَبِنَا َأثاب اللهُ من أثاب، وَعَاقَبَ مِنْ عَاقَبَ...

Therefore, we are the first creation that Allah began with, and the first creation that worshipped Allah and glorified Him, and we are the cause of the creation of all creation, and the cause of their, i.e. the angels and human beings, glorification and worship. Thus, through us Allah is known, and through us Allah’s unity is professed, and through us Allah is worshipped, and through us Allah honours whom He honours from among his entire creation, and through us Allah rewards whosoever he rewards and punishes whosoever He punishes54.

Khaythamah al-Ju’fi reports that he heard Imam al-Baqir (‘a) say the following:

...ونَحنُ الذينََ بنا يُنَزلُ اللّٰه عَزَّوجَلَّ الرَّحمَةَ، وبنا يسقون الغَيثَ، ونَحنُ الذينَ بنا يصْرِفُ عَنْكُمُ العَذابَ. فَمَن عَرَفَنَا وأبصَرَنَا وعَرَفَ حَقَّنَا وأَخَذَ بِأَمرِنَا فَهُوَ مِناًّ وإِلَيْنَا.

… and we are those by means of which Allah brings down mercy, and by us they [the creation] are quenched with rain, and we are those by means of which Divine punishment is averted from you. Hence, whosoever comes to know us, has insight about us, and recognises our right and carries out our command, is from us, and moves towards us55.

This tradition explicitly reveals the fundamental role of the Ahl al-Bayt (‘a) in being the intermediaries of Divine Grace. Hence, in case of ikram (to bestow honour or greatness) likewise, is done through them. In this sense it is correct to say wa akramani bika (and He honoured me through You).

وَأَكْرَمَنِي بِكَ

…and Honoured me through You

Since Imam al-Husayn (‘a) saved Islam through his supreme sacrifice, whosoever follows Islam is indebted to him. And it is by following Islam in its purest form that ‘Karamah’ and ‘human greatness’ can be achieved. Imam ‘Ali (‘a) in Nahj al-Balaghah introduces Islam as:

وَذَلِكَ لِأَنَّهُ اِسمٌ سَلاَمَةٍ وَجماع كَرَامَةٍ

And that is because it (Islam) is the name of peace and the collector of ‘greatness’ (Karamah).

Therefore, in reality any greatness (Karamah) attained by anyone of us is through Al-Husayn (‘a).

Here this nondescript wishes to share an experience he was privileged to relish during the holy month of Ramadan [September 2011] in the neighbourhood of the Rawdah (shrine) of Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) in al-Najaf al-Ashraf:

Among the most touching and spiritual moments I encountered in the holy neighbourhood of Imam ‘Ali (‘a) was during the predawn moments when a caller56 in the shrine of Amir al-Mu’minin (‘a), would recite, through a loudspeaker, supplications and words of wisdom before the call of the Fajr prayer. As the time of dawn would approach, he would recite a beautiful poetry in which he would remind the Muslims intending to fast, to drink water before the fast begins. The recital is so beautiful and moving, that only the heart can understand its pleasant feeling. But the heart is after all a heart. Such poetry at one instance transports the listener from drinking water to the one who was deprived of water in the plains of Karbala. This is when although the soft-hearted believer drinks water, he also sheds tears as his heart bleeds for the martyr of Karbala, who was beheaded in intense thirst. The hypocrites did not allow him to drink even a sip of water before beheading him.

Following are the lines of poetry recited57:

اِشْرَبِ المَاءَ وَعَجِّلْ قَبْلَ أَن يَأتِيَ الصَّبَاحُ

اِشْرَبِ المَاءَ هَنيئاً إِنَّهُ مَاءُ مِبَاحٍ

Drink water and be quick, before the morning arrives

Drink water in delight, indeed, it is permissible water

اِشْرَبِ المَاءَ هَنيئاً يَسرور وَاِرتِيَاح

وَاُطْلُبِ العَفْوَ مِنَ البَارِي الغَفُور

Drink water in delight, happiness and serenity

And seek pardon from the All-Forgiving Originator

أَيُّهَا الصَّائِمُ فِي يَومِ النُّشُور

لَكَ فِي الفِردَوسِ حُورٌ وَقُصُور

O Fasting one, on the Day of Resurrection

You have damsels and mansions in Paradise

أَيُّهَا الصَّائِمُ مِن خَوفِ الإِلَهِ

إِنَّ عِندَ اللّٰه ِ فَاعْلَمْ لَكَ جَاهِ

O Fasting one in fear of God

Indeed, near Allah know, that You have a station

اِشْرَبِ المَاءَ هَنيئاً وَاِمسِكْ بَعدَهُ

حِينَ لَاحَ الصُّبحِ كُنْ فِيهِ اِنتِبَاه

Drink water in delight and thereafter restrain yourself from it

When the morning comes to pass, be alert about that

اِشْرَبِ المَاءَ هَنيئاً يَا مُحِبْ

وَاُجرِي دَمعَ العَينِ حُزْناً وَاِنتَحِبْ

Drink water in delight O lover

And release the flow of the tear of the eye, in sorrow, and weep,

لِلْحُسَيْنِ السِّبطِ فِي جَنْبِ الفُرَاتِ

مَاتَ عَطشَاناً شَهِيداً مُحتَسِبْ

For Husayn, the Grandson of the Prophet, beside the Euphrates

He died in the state of thirst and martyrdom, and entrusting his affairs on God

اِشْرَبِ المَاءَ هَنِيئاً وَاذْكُر السِّبطَ الحُسَيْنَ

رَأسَهُ الطَّاهِرُ يَتْلُو سُورَ الحَقِّ المُبِينِ

Drink water delightfully and remember Husayn, the grandson of the Prophet

His pure head reciting the chapters of the manifest truth

وَأَبيحَتْ حُرَمَاتُ المُصْطَفَى الهَادِي الأَمِينِ

بِمُصَابِ الحُسَيْنِ قَدْ بَكَاهُ الخَافِقَينِ

The sanctities of the Household of Mustafa, the Guide and the Trustworthy, have been violated

With the calamity of Husayn, both the east as well as west wept for Him

اِشْرَبُوا المَاءَ هَنيئاً وَاذْكُرُوا سِبْطَ الرَّسُولِ

وَاذْرِفُوا دَمْعَاً وَعَزُّوا أُمَّهُ الطُّهْرَ البَتُولَ

Drink water in delight, and remember the grandson of the Messenger of Allah

And release your tears and condole his mother, the pure and unique,

أَنبُؤوهَا بِعَزَاءٍ كَيفَ دَاسَتْهُ الخُيُولُ

رَأسَهُ الطَّاهِرُ فَوقَ الرُّمْحِ فِي الشَّامِ يَجُولُ

Inform her of the sorrow of how the horses were made to run over his body

[This is while] his pure head on a spear was paraded in Sham

أَخْبِرُوهَا بِحُسَيْنٍ جُثَّةٍ فَوقَ الرِّمَال

وَعَلَى رُمْحٍ طَوِيلٍ رَأسُهُ الدَّامِي يُحَالُ

Inform her of Husayn, whose body was on the sands

And his bleeding head on a long spear was paraded

أَخْبِرُوهَا بِأنينٍٍ سُبِيتْ أُسرى عَيَال

إِنَّ فِي الطَّفِّ مُصَابَاً صُدعَتْ مِنهُ الجِبَال

Inform her while crying, the loftiest family were taken as captives

Indeed, in Taff there was an affliction by which mountains are split

اشربوا الماء هنيئا واذكروا الطفل الشهيد

كيف عبد اللّٰه يشكو ظمأ الحَر الشديد

Drink water in delight and remember the martyred child

How does ‘Abdullah express his thirst of intense heat

يطلب الماء فيسقى الطفل من حز الوريد

فاسقوا عبد اللّٰه دمعا ساكبا فوق الخدود

He seeks water, but the child is quenched with rupture of the jugular vein

Therefore, quench the thirst of ‘Abdullah with tears that pour over the cheeks

اشربوا الماء وعزّوا رمله أم الشباب

ذبح القاسم غدراً ظامئًا فوق التراب

Drink water and condole Ramlah, the mother of youth Qasim was slaughtered treacherously while he was thirsty on the sand

ساعدوها بعزاء خففوا عنها المُصاب

إنه خطب عظيم بدرها الساطع غاب

Help her with consolation, and lessen her affliction

Indeed, it is a great incident, its shining full moon is hidden

اشربوا الماء وعزّوا زينبا ثم الرباب

إن للأكبر حزنا وأنينا وانتحاب

Drink water and console Zaynab, and then Rabab

Indeed, for the sake of Akbar there is intense sorrow, moaning, and weeping

أشبه الناس لطه جسده أمسى خضاب

إن في الطف ضحايا قطعت أسمى رقاب

He resembles most to Taha, his body turned coloured with blood

Indeed, in al-Taff there are sacrifices, the loftiest head was severed

اشربوا الماء هنيئا واذكروا الحزن الكبير

كيف في الطف سبايا وإلى الشام تسير

Drink water in delight and remember the great sorrow

How in al-Taff there were captives who travelled to Sham

لا رجال لا حماة لا كفيل لا نَصير

لا معين لا أمين لا رحيم لا مجير

Neither were there any men, nor supporters, nor guardians, nor helpers

Nor was there any assistant, nor a confidant, nor a merciful person, nor a shelter giver

واذكروا البدر صريعا وعلى نهر الطفوف

أطفأوا العين بسهم قطعوا منه الكفوف

Remember the full moon fallen dead and on the river of al-Tufuf

They extinguished the eye with an arrow and severed his hands

جسد الشهم خضاب برماح وسيوف

وعلى النهر صريعا بين أنياب الحتوف

The body of the gallant is coloured through arrows and swords

And it lay on the river fallen between the teeth of death

واذكروا زينب تبكي فوق تل الزينبية

وتنادي يا بن أمي يا غريب الغاظريّة

Remember Zaynab weeping over the hill of Zaynabiyyah

Calling O brother, O stranger of Ghadiriyyah

يا شهيدا يا قتيلا يا أبن النفس الزكية

لا خيام لا حماة جن ليل الفاطمية

O martyr, O slain, O father of the pure soul

Neither is there any tent nor any helper, and the night of the Fatimis is covered.

The careful listener thus, begins his fast after having remembered the very spirit of fasting without whose supreme sacrifice and martyrdom the practice of fasting would not exist.

It is because of al-Husayn (‘a) that we pray, fast, go for pilgrimage, pay the poor rate, etc. Hence, remembering him, his thirst and his sacrifice before fasting is recognising his right. How fortunate are they who begin their fast with remembering this lover intoxicated in the Divine love!

فأسأل اللّٰه الذي أكرم مقامك وأكرمني بك أن يرزقني طلب ثارك

Thus, I ask Allah who honoured your station and honoured me through you to enable me to avenge for your blood…

If we carefully consider the entire phrase above, we come to realise that it is highly probable that the Karamah spoken about with regard to both Imam al-Husayn (‘a) as well as the za’ir is closely linked and related to the provision (rizq) that the za’ir eagerly seeks from Allah. Apparently, the Karamah spoken about is related to the supreme sacrifice of Imam al- Husayn (‘a). Hence, whereas the phrase akrama maqamaka (honoured your station) can be taken to mean the supreme sacrifice (which also is the same as martyrdom or the unique martyrdom spoken about earlier) the phrase akramani bika (honoured me through you) refers to love, obedience, and loyalty to the Imam (‘a). Therefore, the za’ir asks, “I ask Allah who honoured your station (by enabling you to offer the supreme sacrifice) and honoured me through you (by my love and obedience to you), to enable me to avenge your blood.”

It is imperative for us to realise that Ziyarat ‘Ashura’ is a Divine document that teaches the za’ir the manner and etiquette of how to address Imam al- Husayn (‘a). It also is a programme for a human being who wishes to express his loyalty and harmony with the Imam (‘a). In this verse we observe that Almighty Allah teaches the za’ir to cultivate and nurture his spirit to get ready to combat the forces of kufr (disbelief) and nifaq (hypocrisy). In seeking to avenge the blood of Imam al-Husayn (‘a) on a daily basis, one reveals one’s preparedness to unite with the Imam of the time (‘a), who, as we shall soon understand, will rise to avenge the blood of Imam al-Husayn (‘a).

The za’ir therefore, should realise that reciting this Ziyarah daily is actually accepting a responsibility and revealing one’s readiness to sacrifice one’s soul for the sake of avenging the blood of Imam al-Husayn (‘a). Hence, constant vocalisation of such powerful supplicatory expressions must transport one to practicalisation and preparation. It should actually turn one into a true muntazir (awaiter) of Imam al-Hujjah (‘a).

أن يرزقني طلب ثارك مع إمام منصور من أهل بيت محمد صلى اللّٰه عليه وآله

…to enable me to avenge for your blood with the supported Imam from the Progeny of Muhammad (S).

Yarzuqu in the phrase “an yarzuqani talaba tharika…” is an aorist verb which literally means ‘he provided’. Although it is commonly employed to mean material provision and sustenance (al-rizq al-maddi), it is also widely used to signify spiritual sustenance (al-rizq al-ma’nawi). Here we clearly see that it has been employed for the “provision of avenging for the blood of Imam al-Husayn (‘a)”.

The phrase ma’a Imamin mansurin min ahli bayti Muhammadin (with the supported Imam from the Household of Muhammad (S)) refers to Imam al- Mahdi (‘a). In chapter five of this commentary, we mentioned a tradition that explicitly reveals this truth. Here below we reproduce the same:

The Holy Qur’an says:

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنصُورًا

“Do not kill a soul [whose life] Allah has made inviolable, except with due cause, and whoever is killed wrongfully, We have certainly given his heir an authority. But let him not commit any excess in killing, for he enjoys the support [of law]” (17:33).

Al-Bahrani in his Tafsir al-Burhan, while commenting on the above verse, narrates the following tradition:

عن محمد بن سنان عن رجل، قال: سألت أبا عبد اللّٰه (عليه السلام) عن قول اللّٰه تعالى: ﴿ومن قُتل مظلوما فقد جعلنا لوليّه سلطانا فلا يُسرف في القتل إنه كان منصورا﴾. قال: ذلك قائم آل محمد (عليه السلام) يخرج فيقتل بدم الحسين (عليه السلام)...

Muhammad Ibn Sinan narrates from a person who said: I asked Abu ‘Abdillah [al-Sadiq (‘a)] about the verse: “and whoever is killed wrongfully, We have certainly given his heir an authority”, and he said: That is the Qa’im of the progeny of Muhammad (‘a). He will come out and rise to avenge the blood of al-Husayn (‘a)…58

It is possible that the adjective mansur in the phrase ma’a Imamin mansur is the same as depicted in verse 17:33 where Allah says “…for he enjoys the support [of law]” (…innahu kana mansuran).

What the za’ir is referring to in this particular verse is his eagerness in being one of the soldiers of Imam al-Mahdi (‘a). In different traditions there is a clear mention that Imam al-Mahdi (‘a) together with his most sincere

and loyal soldiers would rise in Makkah, and their slogan would be ya litharat al-Husayn59 (O avengers of the blood of al-Husayn (‘a), [come to our aid]!).

In one of the Ziyarat where we address all the Imams of the Ahl al-Bayt (‘a), while referring to Imam al Mahdi (‘a) we say:

السلام على الإمام العالم، الغائب عن الأبصار، والحاضر في الأمصار، الحاضر في الأفكار، بقية الأخيار، الوارث ذا الفقار، الذي يظهر في بيت اللّٰه ذي الأستار، وينادي بشعار يا لثارات الحسين...

Peace be unto the knowledgeable Imam, hidden from the eyes, present in the cities, absent from the spies, present in the thoughts, the remainder of the virtuous, the inheritor of Dhu al-Fiqar, who will appear in the House of Allah which has curtains, and will call with the slogan “O avengers of the blood of al-Husayn (‘a), [come to our aid!]…”60

Imam al-Sadiq (‘a), describing the companions of Imam al-Mahdi (‘a), is reported to have said:

...رهبان بالليل ليوث بالنهار، هم أطوع له من الأمة لسيدها، كالمصابيح كأن قلوبهم القناديل، وهم من خشية اللّٰه مشفقون يدعون بالشهادة، ويتمنون أن يُقتلوا في سبيل اللّٰه شعارهم: يا لثارات الحسين...

…ascetics at night and lions during the day; they are more obedient to their Imam than a nation is to its leader, they are like lamps, as if their hearts are candelabrums. They are apprehensive in the fear of Allah, they call towards martyrdom, and yearn to be killed in the way of Allah. Their slogan is ya litharat al-Husayn (O avengers of the blood of al-Husayn (‘a), [come to our aid!])…61

This reveals the kind of companions required to avenge the blood of Imam al-Husayn (‘a). It indirectly informs us that if we vocalise our readiness to avenge the blood of al-Husayn (‘a), we must begin preparing ourselves so that we may enjoy the abovementioned excellent characteristics.

Furthermore, if we look at the traditions on waiting (intizar) for the Imam’s uprising, we realise that the matter is not as easy as is conjectured. Intizar signifies perpetual dynamism:

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

...والمنتظر لأمرنا كالمتشحط بدمه في سبيل اللّٰه

…And one who awaits our command is like one who rolls in his blood in the way of Allah62.

Imam Musa Ibn Ja’far al-Kazim (‘a) is reported to have said:

...وأفضل العبادة بعد المعرفة انتظار الفرج...

The best of worship after ma’rifa (knowledge of God/ the Imam) is to wait for the relief [caused by the reappearance of the Twelfth Imam]63.

Fayd Ibn al-Mukhtar is reported to have said:

سمعت أبا عبد اللّٰه (عليه السلام) يقول: من مات منتظراً لهذا الأمر كمن هو مع القائم في فسطاطه قال: ثم مكث هنيئة ثم قال: لا بل كمن قارع معه بسيفه، ثم قال: لا واللّٰه إلا كمن استشهد مع رسول اللّٰه (صلى اللّٰه عليه وآله).

I heard Abu ‘Abdillah saying: “Whosoever dies among you while he is waiting for this matter is like one who is with al-Qa’im in his ranks.” Fayd continues: Then the Imam (‘a) waited for some moments, and then said: “No, rather he is like one who fought with his sword alongside him.” Then he (‘a) said: “No, rather he is like one who is martyred with the Messenger of Allah (S).64”

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

انتظروا الفرج ولا تيأسوا من روح اللّٰه، فإن أحب الأعمال إلى اللّٰه عز وجل انتظار الفرج

Wait for the deliverance and do not despair from Allah’s Mercy, for indeed, the most beloved of actions to Allah, the Invincible and Exalted, is to wait for the relief [caused by the reappearance of the Twelfth Imam]65.

In a letter to ‘Ali Ibn al-Husayn Ibn Babawayh al-Qummi, Imam Hasan al-’Askari says:

...وعليكم بالصبر وانتظار الفرج فإن النبي (صلى اللّٰه عليه وآله) قال: أفضل أعمال أمتي انتظار الفرج، ولا تزال شيعتي في حزن حتى يخرج ولدي الذي بشر به النبي (صلى اللّٰه عليه وآله) يملأ الأرض قسطا وعدلا كما ملئت جوراً وظلماً...

I implore upon you patience and waiting for the relief. And our Shias would constantly be in the state of sorrow until my son, whose glad tidings have been given by the Prophet (S) appears, and fills the earth with justice, the way it was filled with deviation and oppression66.

Imam al-Jawad (‘a) was asked why Imam al-Mahdi (‘a) was named al- Muntazar, and he replied:

...لأن له غيبة تكثر أيامها ويطول أمدها فينتظر خروجه المخلصون وينكره المرتابون ويستهزئ بذكره الجاحدون...

…This is because he would have a concealment, the days of which would be many and its time would be long; so the mukhlisun (sincere ones) would wait for his coming, and the doubtful ones would reject him and the disbelievers would scorn by his mention…67

Imam Zayn al-’Abidin (‘a) is reported to have said to a companion called Abu Khalid:

...يا أبا خالد إن أهل زمان غيبته القائلون بإمامته، المنتظرون لظهوره أفضل أهل كل زمان لأن اللّٰه تعالى ذكره أعطاهم من العقول والأفهام والمعرفة ما صارت به الغيبة عندهم بمنزلة المشاهدة، وجعلهم في ذلك الزمان بمنزلة المجاهدين بين يدي رسول اللّٰه (صلى اللّٰه عليه وآله) بالسيف أولئك المخلصون حقاً وشيعتنا صدقاً والدعاة إلى دين اللّٰه سراً وجهراً...

…O Abu Khalid, indeed, the people of the time of his occultation, who profess his leadership and wait for his reappearance, are better than the people of all times, because Allah, exalted is His remembrance, bestowed them with intellects and understanding faculties and knowledge by which occultation for them is like witnessing the Imam (‘a), and he made them during that time like the battalions fighting alongside the Messenger of Allah (S) with the sword. Those indeed, are the purified ones, and our followers (Shias) in truth, and the callers to the religion of Allah in secret and open…68

All these narrations indicate that intizar is not a passive phenomenon but a dynamic preparation. Those, therefore, who sincerely mean what they express when they declare their eagerness to avenge the blood of Imam al- Husayn (‘a) alongside the Imam of the time (‘a), must transform themselves so that their speech accurately reflects the states of their hearts.

The Meaning of Avenging Imam al-Husayn (‘a)’s Blood

One of the questions that may occur in some minds is that history tells us that Mukhtar al-Thaqafi and his supporters tried to avenge the blood of Imam al-Husayn (‘a) and his sincere companions. They ensured the slaying of all those who played a part in the oppression in Karbala. Their slogan likewise was similar to what is anticipated from Imam al-Hujjah (‘a) and his loyal companions in the near future. When they would fight, they would cry out “ya litharat al-Husayn” (O avengers of the blood of al-Husayn (‘a), [come to our aid!]). In light of this, what is the meaning of avenging the blood of Imam al-Husayn (‘a) with the Imam of our time (‘a)?

Explaining the meaning of this, the contemporary philosopher and esteemed exegete of the Qur’an, Ayatullah Jawadi Amuli, in his brilliant work Shekufa’iye ‘Aql dar Partowe Nehzate Husayni69 says:

It should be noted that Imam al-Husayn (‘a) has two personalities:

Natural (haqiqi)

Legal (huquqi)

Those who martyred the Imam (‘a) martyred both his personalities, and men like Mukhtar avenged the blood of both his personalities. However, the slayers of his legal personality (i.e. imamate, caliphate, wilayah, leadership, etc.) are always there. There are always those who mislead the people when it comes to wilayah and Imamah. It is such people whom we must confront.

Therefore, avenging the blood of al-Husayn (‘a) makes sense even during the time of the Twelfth holy Imam (‘a) who would have to face those who are against the leadership that Almighty Allah wants on earth.

When we pray humbly to Almighty Allah to make us from the avengers of the blood of Imam al-Husayn (‘a), we should try to seek those attributes that the true companions (ashab) of Imam (‘a) possess.

A noteworthy point that Ayatullah Jawadi Amuli alludes to in his discussion about avenging the blood of Imam al-Husayn (‘a) is one qualification to avenge the Imam’s blood. He says:

رهبران الهی تلاش می کنند که جامعهٔ انسانی را وارث حسین بن علی (علیه السلام) کنند. اگر جامعه ای وارث حسین بن علی (علیه السلام) بود، میراث همهٔ انبیا را به سهم خود خواهد برد؛ چون یکی از شعارهای رسمی در هنگام عرض ادب و تجدید با یك دیگر در مراسم سوگ سالار شهیدان این است: عظم الله اجورنا و اجوركم بمصابنا بالحسين (علیه السلام) و جعلنا و ایاكم من الطالبين بثاره… ما وقتی می توانيم خونبهای حسين بن علي (عليه السلام) را بگيريم كه وارث او باشيم؛ چون اگر وارث او نباشيم، خونبها خواهی به ما ارتباطی ندارد. اگر كسی نسبت به يا شهیدی بیگانه باشد، حق ندارد برای خونخواهی او انتقام بگيرد. پس، طبق این شعار و دعا ما جزو وارثان حسين بن علي (عليه السلام) هستیم. از این رو، از خدا توفیق طلب خونبهای حسين بن علي (عليه السلام) را داریم.

Divine leaders aim to make the human society to be an inheritor of Husayn Ibn ‘Ali (‘a). If a society becomes an inheritor of Husayn Ibn ‘Ali (‘a), it would inherit the legacy of all the prophets. One of the common slogans when respectfully meeting one another in ceremonies of lamentation for the doyen of martyrs is ‘azzama Allahu (may Allah magnify) or a’zamAllahu ujurana wa ujurakum bi musabina bi al-Husayn (‘a) wa ja’alana wa iyyakum min al- talibina bitha’rihi (may Allah magnify our recompense and your recompense for our affliction due to what happened to al-Husayn (peace be upon him) and may He make us and you among the avengers of his blood). …We can only avenge the blood of Husayn Ibn ‘Ali (‘a) if we are his inheritors. For if we do not inherit him, then avenging blood is not related to us. If someone is alien to a person who is murdered or martyred, he has no right to take revenge for his blood. Therefore, according to this slogan and supplication, we are among the inheritors of Husayn Ibn ‘Ali (‘a). Hence, we seek from Allah the succour of avenging the blood of Husayn Ibn ‘Ali (‘a)70.

A Secret of Reciting Ziyarat ‘Ashura’ Daily

One of the main advantages of reciting Ziyarat ‘Ashura’ daily is that it awakens the human soul to get ready for the Twelfth Imam’s reappearance. It enables one to constantly pledge loyalty to the Imam of the time and facilitates murabatah (adhering to the Imam (‘a)) during his absence.

In Islamic law, the word murabatah is employed for those warriors who adhere to the frontiers of a Muslim country to safeguard them. Almighty Allah has reserved great reward for such people. According to a tradition narrated from Salman al-Muhammadi, the well-known close companion of the Holy Prophet (S), to safeguard the frontiers of an Islamic country for a night is better than a whole month’s fasting and standing in prayer71. The least duration for murabatah is known to be three days and the most is forty days72. Imam al-Sadiq (‘a) is reported to have said:

الرباط ثلاثة أيام، وأكثره أربعون يوما فإذا جاوز ذلك فهو جهاد

Guarding the frontiers (al-ribat) is for three days and the longest duration is forty days. However, if it exceeds that then it is considered as jihad [war in the way of Allah]73.

There is another kind of murabatah, however, to which the Holy Qur’an invites the believers:

يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

O you who have faith! Be patient, stand firm, and be adherent (rabitu), and be wary of Allah so that you may be felicitous. (3:200)

Burayd Ibn Mu’awiyah al-’Ajli is reported to have said:

عن أبي جعفر محمد بن علي الباقر (عليه السلام) في قوله: ﴿يا أيها الذين آمنوا اصبروا وصابروا ورابطوا واتقوا اللّٰه لعلكم تفلحون﴾. قال: اصبروا على أداء الفرائض، وصابروا عدوكم، ورابطوا إمامكم المنتظر.

Abu Ja’far Muhammad Ibn ‘Ali al-Baqir (‘a) said about Allah’s words: “O you who have brought faith, be patient, stand firm, and be adherent” (3:200) that it means: “Be patient in performing the obligatory acts, stand firm against your enemy, and adhere to your awaited Imam.74”

Adhering to the awaited Imam (‘a) alludes to the awaiter’s state of preparation, harmony and steadfastness. One who has not yet prepared to rise with the Imam (‘a) has not yet reached the frontiers to safeguard the same. Ribat (adhering to the frontiers of a Muslim country for their protection) only makes sense when one has deciphered the frontiers of a Muslim country, resolved to station oneself there, and has practically stationed oneself there. However, the ribat spoken about in the aforementioned verse (3:200) is not simple and entails great struggle. It is a ribat that transpires within the soul of the human being, and forms the very foundation of the ribat in the world of phenomena.

Imam al-Baqir (‘a) once asks Abu ‘Abdillah al-Ju’fi:

كم الرباط عندكم؟

How long is ribat (safeguarding the frontiers) near you?

Al-Ju’fi replied:

أربعون

Forty days

Thereupon the Imam (‘a) said:

لكن رباطنا رباط الدهر

But our adherence is for a long time. Commenting on this tradition, ‘Allamah al-Majlisi says:

رِباطُنا رِباطُ الدَّهْرِ: أيْ يَجِبُ على الشِّيعَة أنْ يَرْبِطُوا أنْفُسَهُمْ على طاعةِ إمامِ الحَقِّ، وانْتِظارِ فَرَجِهِ، وبِيعَتِهِ والْمَصْرَتِهِ.

Our adherence is the adherence of a long time: It is obligatory on the Shias to fasten themselves to the obedience of the true Imam and await his relief, and prepare themselves for his assistance75.

This reveals that those waiting for the Imam (‘a) have a challenge ahead of them, and they should not despair and lose hope, but should continue maintaining the spirit of preparedness till the uprising of Imam al-Mahdi (‘a).

In fact, the length of the inner ribat, is also an advantage for the murabit (the adhering one), because the more he resists the attacks of the alien forces, the stronger he becomes. In ethical terms his state (hal) of being protective turns into a trait (malakah) of protectiveness.

According to another tradition, one of the distinctions of a Shi’a is that he is always a murabit in the way of Allah. He always adheres to the Imam of his time regardless of the danger haunting him. In al-Kafi, al- Kulayni narrates a tradition from Imam al-Sadiq (‘a) who is reported to have said:

...إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى لَمَّا خَلَقَ نَبِيَّهُ وَوصِيَّهُ وَابْنَتَهُ وابنيه وَجَمِيعَ الأَئِمَّةِ وخلق شيعتهم أَخَذَ عَلَيْهِمُ الْمِيثَاقَ وَأَنْ يَصْبِرُوا ويصابروا وَيَرَابِطُوا وَأَنْ يَتَّقُوا اللَّهَ وَوَعَدَهُمْ أَنْ يُسَلِّمَ لَهُمُ الأَرْضَ الْمُبَارَكَةَ وَالْحَرَمَ الآمِنَ...

…Indeed, when Allah, the Bountiful and Exalted, created His Prophet, his [the Prophet’s] trustee, his daughter, his two sons, all the [infallible] Imams, and created their Shias, He made a covenant with them, to be patient, stand firm, and adhering (wa yurabitu), and to be wary of Allah, and promised to entrust to them the blessed earth and safe sanctuary…76

Hence, the very spirit of maintaining our identities as the bearers of the true form of Islam, should make us line up with the Imam of our time in the true sense of the word and remain steadfast in his ranks.

1. Habibullah al-Khu’i, Minhaj al-Bara’ah fi Sharhi Nahj al-Balaghah, v.15, p. 71.

2. Ibn al-Athir, Al-Nihayah fi Gharib al-Hadith, v.1, p. 20.

3. Al-Mazandarani, Sharh Usul al-Kafi, v.5, p. 330.

4. Al-Mazandarani, Sharh Usul al-Kafi, v.5, p. 330.

5. Al-Shaykh ‘Abdullah al-Bahrani, al-Imam al-Husayn (‘a), p. 217.

6. Al-Kashani, Sharh Ziyarat ‘Ashura’, p. 72.

7. If one ponders carefully, one will realise that these two stages are interlinked: knowledge is what reaps love. One must therefore, try to acquire deep knowledge of the reality of al-Husayn (‘a) and his sublime movement, so that one can develop a natural attraction to his sublime character. It is important to realise however that knowledge is not always sufficient. One must enjoy the purity of heart to be drawn towards virtue and goodness.

8. https://www.al-islam.org/al-tawhid/vol13-no3/ashura-misrepresentations-d... [27]

9. http://www.leader.ir/langs/fa/?p=bayanat&id=1137 [28]

10. The word Maqtal is in the linguistic form of maf’al, which in the Arabic reveals a noun of place, a noun of time, or an infinitive of mim (masdar mimi). In our case it has been originally employed to reveal an infinitive of mim, and it means “to kill”. Hence, maqtal has been employed for the meaning of qatl. Thereafter the book that would narrate the qatl was also known as maqtal. Hence, when we say Maqtal al-Husayn, we mean “the slaying of al-Husayn” or “the book that narrates how Imam al- Husayn (‘a)) was killed”.

11. http://saharnews.ir/view-9293.html; [29] http://hamrahemontazer.com/index.php?start=40 [30]

12. http://www.tarikheslam.com [31]

13. Didar ba Abrar, v.46, p. 102.

14. Hamzah Karim Khani, Mu’jizeye Ashk, pp. 86-87.

15. It is important for us to understand the subtle difference between hamm and ghamm, both of which are sometimes rendered as “grief”. The difference is that hamm is a state of sorrow and grief that comes about when one has already carried out the preliminaries of his intention, but is not able do what he intended (Al-Mustafawi, Al-Tahqiq fi Kalimat al-Qur’an al-Karim, v.11, p. 286). Hence, it is a state of sorrow for not being able to do something. One who yearns to assist the Imam (‘a), for example, but is unable to achieve his desire, is mahmum (grief-stricken). Ghamm, the trilateral root of which signifies, al-taghtiyah (to cover), literally means “that which covers happiness in the heart”. In a tradition, Imam al-Sadiq (‘a) is reported to have said: “Indeed, Noah (‘a) complained to Allah of grief (ghamm), whereupon Allah revealed unto him: Eat grapes, for indeed, it removes grief (ghamm).” (Al-’Amili, Wasa’il al-Shi’ah, v.25, p. 151). In his al-Furuq al- Lughawiyyah, Abu Hilal al-Askari mentions different opinions on the difference between al-hamm and al-ghamm. One of these is that al-hamm is a state (of grief) that transpires before an incident, whereas al-ghamm is a state (of grief) that transpires after an incident. [Abu Hilal al-Askari, al-Furuq al-Lughawiyyah, p. 560].

16. Al-Shaykh al-Kulayni, Al-Kafi, v.2, p. 226.

17. Al-Isfahani, Al-Mufradat fi Gharib al-Qur’an, p. 392.

18. Al-Mustafawi, Al-Tahqiq fi Kalimat al-Qur’an Al-Karim, v.5, p. 21.

19. Ustad Sayyid Mahdi Mir Baqiri, Sabr-e-Jamil (this is an unpublished manuscript of the author. It is a transcript of 20 speeches delivered in Madraseye ‘Ilmiyyeye Mu’miniyye and Madreseye Imam Hasan Mujtaba (‘a) in the holy city of Qum), p. 132.

20. Al-Shaykh al-Saduq, ‘Uyun Akhbar al-Ridha (‘a), v.2, p. 269.

21. Al-Bahrani, Al-’Awalim al-Imam al-Husayn (‘a), p. 534.

22. Al-Abtahi, Al-Shi’ah fi Ahadith al-Fariqayn, p. 513.

23. Ibn Qulawayh, Kamil al-Ziyarat, p. 211.

24. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.45, p. 257.

25. Al-Bahrani, Al-’Awalim-al-Imam al-Husayn (‘a), p. 532.

26. Al-Bahrani, Al-’Awalim-al-Imam al-Husayn (‘a), p. 533.

27. Martyr Mutahhari, Al-Malhama al-Husayniyyah, v.1, p. 63; https://www.al-islam.org/al-tawhid/vol13-no3/ashura-misrepresentations-d... [27]

28. Al-Nahawandi, ‘Abqarriyyu al-Hisan, v.1, p. 119; http://ketaab.iec-md.org/QAAEM/abqari-el- [32] hesaan_nahaavandi_fehrest.html

29. Al-Rawandi, Al-Khara’ij wa al-Jarayih, v.2, p. 842.

30. Al-Mirza al-Nuri, Mustadrak al-Wasa’il, v.10, p. 318.

31. Al-Mirza Jawad al-Maliki al-Tabrizi, Al-Muraqibat, v.2, pp. 22-23.

32. Al-Nisaburi, Rawdat al-Wa’izin, p. 423.

33. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.75, p. 115.

34. Alladhi is a relative pronoun that refers here to Allah.

35. Al-Burujardi, Jami’u Ahadith al-Shi’ah, v.13, p. 17.

36. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.45, p. 118.

37. Al-Mashhadi, Al-Mazar, p. 376.

38. Shadhan b. Jabra’il al-Qummi, Al-Fada’il, pp. 113-114.

39. Al-Shaykh al-Saduq, Al-Amali, p. 217.

40. Al-Maghribi, Da’a’im al-Islam, v.1, p. 105.

41. Al-Shaykh al-Kulayni, Al-Kafi, v.8, p. 19.

42. Al-Rayshahri, Mizan al-Hikmah, v.4, p. 363.

43. Al-Rayshahri, Mizan al-Hikmah, v.3, p. 2684.

44. Al-Rayshahri, Mizan al-Hikmah, v.3, p. 2687.

45. Al-Shaykh al-Saduq, Al-Khisal, pp. 527-528.

46. Al-Shaykh al-Saduq, Man la Yahduruhu al-Faqih, v.2, p. 610.

47. Ibn Shahr Ashub, Manaqibu Ali Abi Talib (‘a), v.3, p. 305.

48. Ibn Qulawayh, Kamil al-Ziyarat, p. 376.

49. Ibn Qulawayh, Kamil al-Ziyarat, p. 369.

50. Al-Saffar, Basa’ir al-Darajat, p. 332.

51. Al-Maghribi, Sharh al-Akhbar, v.3, p. 462.

52. Al-Mashhadi, Al-Mazar, p. 524.

53. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.99, p. 135.

54. Al-Bahrani, Hilyat al-Abrar, v.1, p. 16; Al-’Allamah al-Majlisi, Bihar al-Anwar, v.25, p. 20; Al- Bahrani, Ghayat al-Maram, v.1, p. 42.

55. Al-Shaykh al-Saduq, Kamal al-Din wa Tamam al-Ni’mah, p. 206.

56. The reciter, according to one narration, is known as Mulla Bashir al-Najafi.

57. Those interested in procuring the sound file of this moving recital can refer to the website of the shrine of Amir al-Mu’minin (‘a) which is: http://www.imamali-a.com/?part=255&id=68 [33]

58. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.3, p. 528.

59. The phrase ya litharat al-Husayn originally is known to be ya ala tharat al-Husayn: O the people of avenging the blood of al-Husayn (‘a), [come to my aid!]. Thereafter for the sake of easy pronunciation the alif was dropped. In volume three of Iqbal al-A’mal Sayyid Radi al-Din Ibn Tawus narrates the tradition of Ibn Shabib, where Imam al-Ridha (‘a) mentions a group of angels residing in the proximity of the grave of Imam al-Husayn (‘a), who would assist Imam al-Mahdi (‘a) upon his uprising, and their slogan would be ya ala tharat al-Husayn. Notice instead of litharat, ala tharat is employed. (Ibn Tawus, Iqbal al-A’mal, v.3, p. 29).

60. Al-Mashhadi, Al-Mazar, p. 107.

61. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 308.

62. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 308.

63. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.75, p. 326.

64. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 162.

65. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 123.

66. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.50, p. 317.

67. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.51, p. 30.

68. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 122.

69. Ayatullah Jawadi Amuli, Shekufa’iye ‘Aql dar Partuwe Nehzate Husayni, p. 107.

70. Ayatullah Jawadi Amuli, Shekufa’iye ‘Aql dar Partuwe Nehzate Husayni, p. 106-107.

71. Al-’Allamah al-Hilli, Tadhkirat al-Fuqaha’, v.9, p. 451.

72. Al-’Allamah al-Hilli, Tadhkirat al-Fuqaha’, v.9, p. 451.

73. Al-’Amili, Wasa’il al-Shi’ah, v. 15, p. 290.

74. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.1, p. 730.

75. Al-Isfahani, Mikyal al-Makarim, v.2, p. 398.

76. Al-Shaykh al-Kulayni, Al-Kafi, v.1, p. 451.

Chapter 14

اللَّهُمَّ اجْعَلني عِنْدَكَ وَجِيهَاً بالحُسَيْنِ عَلَيْهِ السَّلامُ فِي الدُّنْيا والآخِرَة

O Allah, make me distinguished near You through al-Husayn (‘a) in this world and the Hereafter.

اللَّهُمَّ

O Allah

Commentary

Originally, the phrase Allahumma was ya Allah, and thereafter the vocative partical ya was removed and the letter mim was affixed to “Allah” instead. This view is endorsed by Khalil al-Farahidi, Sibawayh, and all the grammarians of Basrah1.

The reason why the vocative particle ya is used despite Almighty Allah being nearer to the human being than his jugular vein is either for veneration or the expression of one’s remoteness. The za’ir realises that the distance between him and the Absolute Perfect Being is infinite, and thus, calls upon Him in veneration.

In some supplications we also address Almighty Allah as ya Ba’idu (O Remote One). For example, in a supplication recited while touching one’s chest with the pillar beside the black stone (al-hajar al-aswad) of the Ka’bah, we are taught to say:

يَا وَاحِدُ يَا أَحَدُ يَا صَمَدُ يَا قَرِيبُ يَا عَزِيزُ يَا مَاجِدُ يَا قَوِيُّ يَا عَزِيزُ يَا حَكِيمُ لاَ تَذَرْنِي فَرْداً وَأَنتَ خَيْرُ الْوَارِثِينَ هَبْ لي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاء

O One, O Non-composite, O Glorious, O the Near One, O the Remote One, O Invincible, O Wise, do not leave me alone and you are the Best of Inheritors; gift me from Your proximity pleasant offspring; indeed, you are the Listener of supplication2.

In another supplication narrated in Iqbal al-A’mal, we are taught to say:

يا حَلِيمُ يَا معيد يا متداني يا بعيد يا رؤف يا رحيم يا كَرِيمُ يا غفور

O Forbearing One, O Returner, O Near One, O Remote One...3

In the well-known supplication of al-Iftitah we recite:

الذي بَعُدَ فَلاَ يُرَى وَقَرُبَ فَشَهِدَ النَّجْوَى تَبَارَكَ وتَعَالى

…Who is Distant and thus, cannot be seen, and Close, and thus, witnesses the whisperings [of the whisperers], the Plentiful and Exalted4.

In another supplication where we mention the Beautiful Names of Allah, we say:

يا بَعِيداً فِي قُرْبِهِ

O Distant in His Proximity5

Therefore, it is the general realisation of such remoteness that allows us to call Almighty Allah, and thus, venerate Him.

اللَّهُمَّ اجْعَلني عِنْدَكَ وَجِيهَاً بالحُسَيْنِ عَلَيْهِ السَّلامُ

O Allah, make me distinguished near You through al-Husayn (‘a)

Ij’alni in the phrase “Allahumma ij’alni…” is an imperative verb which is employed here for supplication. It means “make me” or “render me”. The transitive verb ja’ala is of two kinds:

Singly Transitive Ja’l (al-ja’l al-basit)

Doubly Transitive Ja’l (al-ja’l al-murakkab)

The singly transitive ja’l refers to that transitive verb of ja’l which accepts only one object (maf’ul bihi), whereas the doubly transitive ja’l requires two objects.

An example of the first category is the following supplication:

اللّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا

O Allah place in my heart a light6.

Notice the verb ij’al here is followed by only one object, which is “nuran” (a light).

Examples of the second category are the following supplications:

اللّهُمَّ اجْعَلْ عَمَلِي خَالِصًا لِوَجْهِكَ الْكَرِيمِ

O Allah, make my action purely for your Great Essence.7

Here the verb ij’al is followed by two objects, “‘amali” (my action) and “khalisan…” (purely…).

اللهمَّ اجعلْني تابِعاً لِصالِحي مَنْ مَضى مِنْ أَوْلِيائِكَ

O Allah, make me a follower of the righteous among your preceding close servants8.

Here again the verb ij’al is followed by two objects, “ya’” (me) attached to ij’al (which is a first-person singular pronoun that refers to the speaker) and “tabi’an” (which means one who follows). Hence, “ij’alni tabi’an…” means “make me a follower of…”.

In our case, the ja’l employed in the phrase “Allahumma ij’alni ‘indaka…” is of the second category of ja’l. Its first object is the first-person pronoun ya’ attached to ij’al, and its second object is wajihan, the meaning of which we shall soon discuss.

The word ‘inda in the phrase ‘indaka is an adverb of place which signifies proximity and closeness. Hence, when the second person masculine pronoun kaf which denotes Almighty Allah is attached to it, it signifies the neighbourhood of Allah. Therefore, when we say ij’anli ‘indaka, we mean “make me near You…” or “make me in Your proximity…”

The word wajih is defined as “one who is in possession of a rank, loftiness, and standing (dhu al-jahi wa al-sharafi wa al-qadr).”9

Almighty Allah says with regard to Prophet Musa (‘a):

وَكَانَ عِندَ اللَّهِ وَجِيهًا

“…And he was distinguished near Allah” (33:69).

And about Prophet ‘Isa (‘a) He says:

إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ

“When the angels said, ‘O Mary, God gives you the good news of a Word from Him whose name is Messiah, Jesus, son of Mary, distinguished in the world and the Hereafter, and one of those brought near [to God]’” (3:45).

‘Allamah Tabataba’i in his monumental exegesis of the Qur’an, al- Mizan, under this verse says:

قَوْلُهُ تَعَالَى: وَجِيهًا فِي الدُّنْيَا وَالآخِرَةِ وَمِنَ الْمُقَرَّبِينَ الوجاهة في المقبولية

Allah says: ‘distinguished (wajihan) in the world and the Hereafter, and one of those brought near [to God]’. Al-wajahah means al-maqbuliyyah (acceptability)10.

The Holy Prophet (S) and his noble progeny too are distinguished near Allah. In the well-known prayer of tawassul we address each of the Infallibles (‘a) as follows:

يَا وَجِيهًا عِنْدَ اللّٰه، اشْفَعْ لَنَا عِنْدَ اللّٰه ِ

O distinguished near Allah, intercede for us near Allah11.

The Holy Prophet (S) is reported to have said to Umm Ayman one day:

وَاللّٰه ِ يَا أُمَّ أَيْمَنَ، زُوِّجَتْهَا كفؤا شريفا وَجِيهًا فِي الدُّنْيَا وَالآخِرَةِ وَمِنَ المُقَرَّبِينَ.

I swear by Allah, O Umm Ayman, I have married her [i.e. Hadrat Fatimah (‘a)] to an exalted suitor [i.e. ‘Ali], who is distinguished in this world and the Hereafter and is from the close servants of God12.

Hence, when we say Allahummaj’alni ‘indaka wajihan we mean “O Allah make me distinguished near You” or “make me one who is accepted near You”. And being accepted and distinguished near Allah is not through attribution and concoction (al-wad’), but rather actualization and epitomisation (al-tahaqquq). In one of the very inspiring statements, Imam al-Baqir (‘a) is reported to inform Jabir as follows:

يَا جَابِرُ، أَبْلِغْ شِيعَتَنَا السَّلَامَ، وَأَعْلِمْهُمْ أَنَّهُ لَا قَرَابَةَ بَيْنَنَا وَبَيْنَ اللّٰه (عَزَّ وَجَلَّ)، وَلَا يَتَقَرَّبُ إِلَيْهِ إِلَّا بِالطَّاعَةِ لَهُ.

O Jabir, convey greetings to my followers, and inform them that there is no filial relationship between us and Allah (the Invincible and Majestic), and proximity to Him is not attained save through His obedience13.

In other words, if there is any kind of proximity attained by anyone, it is through obedience to Allah and through observing God-wariness.

In another tradition, Imam al-Baqir (‘a) is reported to have told Khaythamah:

أبْلِغْ شِيعَتَنا أَنَّهُ لا يُنالُ ما عِنْدَ اللهِ إِلّا بالْعَمَل

Convey to our followers that what is with Allah is not attained save through actions14.

The Holy Qur’an teaches us that the path towards being accepted by Allah is God-wariness and piety:

إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“Allah accepts only from the God wary” (5:27).

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a)15 is reported to have said:

النّاسُ في الدُّنْيا عامِلانِ: عامِلٌ عَمِلَ في الدُّنْيا لِلدُّنْيا، قَدْ شَغَلَتْهُ دُنْياهُ عَنْ آخِرَتِهِ، يُخْشَى على من يخلفه الفقر، ويأمنه على نفسه، فيفني عمره في منفعة غيره. وعامِلٌ عَمِلَ في الدُّنْيا لِما بَعْدَها، فَجاءَهُ الذي لَهُ مِنَ الدُّنْيا بَغَيْرِ عَمَلٍ، فَأَحْرَزَ الحَظَّيْنِ مَعاً، ومَلَكَ الدّارَيْنِ جَميعاً، فَأَصْبَحَ وَجِيهَاً عِنْدَ اللهِ، لا يَسْأَلُ اللهَ حاجَةً فَيُمْنَعَهُ

People in this world are categorised into two kinds of workers: [1] One who works in this world for the sake of this world, and his world occupies him from his Hereafter; he fears poverty for the one who would succeed him, and feels safe about that for himself. Hence, he wastes his lifetime for the advantage of other than himself; and [2] One who works in this world for the Hereafter, attains his part of this world without action, and gets both the shares together and achieves both the worlds; and [as a result] becomes distinguished near Allah (wajihan ‘inda Allah), such that he never asks Allah for a need and is deprived16.

This tradition reveals a broader and detailed exposition of the truth. It tells us that one must realise that attaining a status and rank near Allah requires one to understand the difference between the means and the goal, and to act accordingly. Those who take the world as a means to attain the sublime goal of Divine proximity are always successful and distinguished.

Seeking status near Allah through al-Husayn (‘a), who is the epitome of taqwa and virtue, therefore, is equivalent to struggling to harmonise oneself with the thoughts, words and deeds of the Imam (‘a). He is one of the excellent exemplars of those who took this world as a means and not a goal. Hence, he personifies the path towards nobility and sublimity and the path towards dignity near Almighty Allah.

اللَّهُمَّ اجْعَلني عِنْدَكَ وَجِيهَاً

O Allah, make me distinguished near You …

Mentioning the phrase “‘indaka wajihan” (near You, distinguished) enables the za’ir to declare that what is important to him is having a status and position near Allah. Once he has realised this, then the za’ir would not sacrifice that for any worldly position that the people may offer him.

وَجِيهًا بِالْحُسَيْنِ

…distinguished through al-Husayn (‘a)

The preposition ba’ in phrase wajihan bi al-Husayn (‘a) is for mediation (al-sababiyyah). Hence, one of the variable meanings of the phrase is: “[O Allah, make us in Your proximity] distinguished through [the power of] al- Husayn (‘a)”. It can also confer the meaning of taking al-Husayn as one’s guardian and master, and following whatever he says. Consequently, it would mean, “[O Allah, make us in Your proximity] distinguished through [obeying] al-Husayn (‘a)”. Terminologically, we can say that the ba’ in “bi al-Husayn (‘a)” either signifies al-wilayah al-takwiniyyah (ontological guardianship) or al-wilayah al-tashri’iyyah (legal guardianship) of Imam al-Husayn (‘a). In other words, both of these kinds of guardianship are intermediaries for acquiring a status near Almighty Allah.

فِي الدُّنْيَا وَالآخِرَةِ

In this world and the Hereafter

The word dunya is the feminine equivalent for word adna (the lowest). It signifies the lowest realm of existence, which is the material world.

In Bihar al-Anwar Al-’Allamah al-Majlisi narrates:

فَيما سَأَلَ يَزِيدُ بْنُ سَلاَمٍ النَّبِيَّ صَلَّى اللّٰه عَلَيْهِ وَآلِهِ سأله عَنْ الدنيا لِمَ سمِّيَت الدُّنْيَا؟ قَالَ: لِأَنَّ الدُّنْيَا دَنِيَّةٌ تَخَلَّفَتْ مِنْ دُونِ الآخِرَةِ، وَلَوْ خُلِقَتْ مَعَ الآخِرَةِ لَمْ يفْنَ أَهْلُهَا كَمَا لَمْ يفنى أَهْلُ الآخِرَةِ. قَالَ: فَأخبرني لِمَ سُمِّيَتِ الآخِرَةُ آخرة؟ قَالَ: لِأَنَّهَا متأخرة تجيء من بَعْدِ الدُّنْيَا، لَا تُوصَفُ سِنِينُهَا، وَلَا تُحْصَى أيَامُهَا، وَلَا يَبُوثُ سَاكِنُهَ!

Yazid Ibn Salam is reported to have asked the Holy Prophet (S) about why the world was known as al- dunya? The Prophet (S) said: It is because the world (al- dunya) is low, and was created lower than the Hereafter (al- akhirah); and if it would have been created together with the Hereafter (al- akhirah), its inhabitants would not perish in the same way that the inhabitants of the Hereafter do not perish. Ibn Salam said: Then inform me why the Hereafter is known as al-akhirah? The Prophet (S) said: This is because it is later and comes after the dunya, its years cannot be described, nor its days enumerated, nor do its inhabitants die17.

In another narration, a Jew asked Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) the reason why al-dunya was known as al-dunya and al-akhirah as al- akhirah, and the Imam (‘a) is reported to have said:

وَإِنَّما سُمِّيَتِ الدُّنْيا دُنْيا: لِأَنَّها أَدْنَى مِنْ كُلِّ شَيْءٍ، وَسُمِّيَتِ الآخِرَةُ آخِرَةً لِأَنَّ فيها الْجَزاءَ وَالثَّوابَ

Indeed, dunya was called dunya because it is lower than every thing, and akhirah was known as akhirah because therein is recompense and reward18.

The Interrelation Between the World & the Hereafter

It is imperative for us to know that although al-dunya is separate from al- akhirah, they are the same reality but of different levels. The Hereafter

(which includes the intermediate realm of existence and the realm of qiyamah) reflects the higher reality of this world. Hence, those who feel that it is possible for one to attain a rank near Allah in the Hereafter although he is deprived of the same in this world are mistaken. This is because the virtue of the Hereafter is determined by the virtue of this world. If one strives to totally submit to Allah’s will in this world, he would realise how great he always was near Almighty Allah.

فِي الدُّنْيَا وَالآخِرَةِ

In this world and the Hereafter

Perhaps the reason why we mention “in this world and the Hereafter” is to seek such “acceptability” that would always remain. Whosoever is wajih near Allah in this world, is also the same in the Hereafter, because the Hereafter is the kernel of this world. The challenge however is to maintain that station near Allah until one leaves this world.

1. Al-Qurtubi, Tafsir al-Qurtubi, v.4, p. 53.

2. Al-Shaykh al-Kulayni, al-Kafi, v.4, p. 530.

3. Sayyid Radi al-Din Ibn Tawus, Iqbal al-A’mal, v.3, p. 206.

4. Al-Shaykh al-Tusi, Tahdhib al-Ahkam, v.3, p. 109.

5. Al-Maqam al-Asna fi Tafsir al-Asma’ al-Husna, p. 88.

6. Al-Shaykh al-Tusi, Misbah al-Mutahajjid, p. 689.

7. Al-Ahsa’i,’Awali al-La’ali, v.1, p. 5.

8. Al-Sayyid Ibn Tawus, Iqbal al-A’mal, v.1, p. 117.

9. Al-Razi, Tafsir al-Razi, v.8, p. 53.

10. ‘Allamah al-Tabataba’i, al-Mizan, v.3, p. 195.

11. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.99, p. 247.

12. Al-Shaykh al-Tusi, Al-Amali, pp. 354-355; Al-’Allamah al-Majlisi, Bihar al-Anwar, v.43, p. 105.

13. Al-Shaykh al-Tusi, Al-Amali, p. 296.

14. Al-’Alla Imam ‘Ali (‘a) in another tradition is reported to have said: Beware of hypocrisy, for a person who has two faces cannot be distinguished near Allah (iyyaka wa al-nifaqu fa inna dhal wajhayni la yakunu wajihan inda Allahi): Al-Najafi, Mawsu’at Ahadith Ahl al-Bayt (‘a), v.1, p. 408.mah al-Majlisi, Bihar al-Anwar, v.2, p. 29.

15.

16. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.90, p. 360.

17. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.54, p. 356.

18. Al-Shaykh al-Saduq, ‘Ilal al-Sharayi’, v.1, p. 2.

Chapter 15

يَا أَبَا عَبْدِ اللّٰه، إِنِّي أَتَقَرَّبُ إِلَى اللّٰه ِ وَإِلَى رَسُولِهِ وَإِلَى أَمِيرِ الْمُؤْمِنِينَ وَإِلَى فَاطِمَةَ وَإِلَى الْحَسَنِ وَإِلَيْكَ بِمُوَالاتِكُمْ، وَبِالْبَرَاءةِ مِمَّنْ قَاتَلَكُمْ وَنَصَبَ لَكُمُ الْحَرْبَ وَبِالْبَرَاءةِ مِمَّنْ أَسَّسَ أَسَاسَ الظُّلْمِ وَالْجَوْرِ عَلَيْكُمْ وَأَبْرَأُ إِلَى اللّٰه ِ وَإِلَى رَسُولِهِ مِمَّنْ أَسَّسَ أَسَاسَ ذَلِكَ وَبَنَى عَلَيْهِ بُنْيَانَهُ وَجَرَى فِي ظُلْمِهِ وَجَوْرِهِ عَلَيْكُمْ وَعَلَى أَشْيَاعِكُمْ

O Aba ‘Abdillah, Indeed, I seek nearness to Allah, His Messenger, Amir al-Mu’minin, Fatimah, al-Hasan and to you, through my love for you, and by staying away from the one who fought against you and made war against you, and from the one who established the foundation of wrongdoing and injustice against you, and I take recourse in Allah and His Messenger while detaching myself from those who established that and built on it its edifice and continued their wrongdoing and injustice against you and your followers.

يَا أَبَا عَبْدِ اللّٰه ِ، إِنِّي أَتَقَرَّبُ إِلَى اللّٰه ِ وَإِلَى رَسُولِهِ وَإِلَى أَمِيرِ الْمُؤْمِنِينَ وَإِلَى فَاطِمَةَ وَإِلَى الْحَسَنِ وَإِلَيْك

O Aba ‘Abdillah, Indeed, I seek nearness to Allah, His Messenger, Amir al- Mu’minin, Fatimah, al-Hasan (‘a) and to you…

Commentary

The aorist verb ataqarrabu in the phrase “inni ataqarrabu ila Allahi…” is in the linguistic form of al-tafa’’ul, which signifies quest (al-talab). Hence, when we say ataqarrabu we mean “I seek nearness” (atlubu al- qurba). A similar example is that of ata’allamu which means “I seek knowledge” (atlubu al-’ilma).

Seeking the proximity of the exalted members of the Ahl al-Bayt (‘a) is the same as seeking the proximity of Allah. This is because they represent the most perfect manifestations of Allah’s names1. Here below we shall consider three verses of the Qur’an that allude to this reality:

The Holy Qur’an says:

وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاءِ هَٰؤُلَاءِ إِن كُنتُمْ صَادِقِينَ

“And He taught Adam the Names, all of them; then presented them to the angels and said, ‘Tell me the names of these, if you are truthful’” (2:31).

Traditions of the Ahl al-Bayt (‘a) clearly specify that the names taught to Adam were the names of the Ahl al-Bayt (‘a). And that does not mean any kind of transfer of the concepts of the vocalised names into the mind of Adam. The process of teaching is the process of shaping the fabric of Adam’s existence to exemplify the Divine Names. In his monumental exegesis of Al-Mizan, ‘Allamah Tabataba’i says:

...ويكون معنى تعليم الأسماء إيداع هذا العلم في الإنسان بحيث يظهر منه آثاره تدريجاً ولو اهتدى إلى السبيل أمكنه أن يخرجه من القوة إلى الفعل...

…and the meaning of “teaching the names” is to bequeath this knowledge to the human being, such that its effects appear gradually, and if he is guided to the path, he is able to bring it [the knowledge] out from the state of potentiality (quwwah) to the state of actuality (fi’l)…2

In a tradition narrated as a commentary on the aforementioned verse (2:31), Imam al-Sadiq (‘a) is reported to have said:

إِنَّ اللّٰه تَبَارَكَ وَتَعَالَى عَلَّمَ آدَمَ عَلَيْهِ السَّلَامُ أَسْمَاءَ جَمِيعِ اللّٰه ِ تَعَالَى كُلَّهَا

Indeed, Allah, the Bounteous & Exalted, taught Adam all of the names of the proofs of Allah (hujaj Allah), the Exalted3.

In Tafsir Imam Hasan al-’Askari, the Imam (‘a) is reported to have said:

وَعَلَّمَ آدَمَ الأَسْمَاءَ كُلَّهَا أَسْمَاءَ أَنْبِيَاءِ اللّٰه ِ، وَأَسْمَاءَ مُحَمَّدٍ (صَلَّى اللّٰه عَلَيْهِ وَآلِهِ)، وَعَلِيٍّ وَفَاطِمَةَ وَالْحَسَنِ وَالْحُسَيْنِ، وَالطيبين من آلهما...

“And He taught Adam the Names, all of them”: these are the names of the prophets of Allah, names of Muhammad (S), ‘Ali, Fatimah, al-Hasan, al- Husayn, and the pleasant offspring from both their progenies…4

It is important for us to realise that in the language of the Qur’an names are not mere vocalisations. A name is an essence with a specific attribute of perfection. Hence, when we say al-Rahman, we mean “a being who possesses the attribute of rahmah (mercy)”.

In the aforementioned traditions when we say “names of prophets” or “names of the proofs of Allah”, it may refer to their excellent characteristics, which exemplify Divine attributes.

The Holy Qur’an says:

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا

“To Allah belong the most beautiful names, so supplicate Him by them…” (7:180).

In Al-Kafi, Shaykh al-Kulayni narrates the following thought-provoking tradition:

عن أَبِي عَبْدِ اللّٰه ِ الصَّادِقِ (عَلَيْهِ السَّلَامُ) في قَوْلِهِ اللّٰه تَعَالَى: ﴿وَلِلَّهِ الأَسْمَاءُ الحُسْنَى فَادْعُوهُ بِهَا﴾. قَالَ: نَحْنُ وَاللّٰه ِ الأَسْمَاءُ الحُسْنَى الَّذِي لا يَقْبَلُ اللّٰه مِنَ العِبَادِ عَمَلًا إِلَّا بِمَعْرِفَتِنَا.

Abu ‘Abdillah al-Sadiq (‘a) is reported to have said about the word of Allah, the Invincible and Majestic,

وَلِلَّهِ الأَسْمَاءُ الحُسْنَى فَادْعُوهُ بِهَا

“To Allah belong the most beautiful names, so supplicate Him by them…” (7:185).

: We, I swear by Allah, are the most beautiful names, and Allah does not accept any action from His servants save with our recognition.

The Holy Qur’an says:

تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ

“Blessed is the Name of your Lord, the Majestic and the Munificent!” (55:78).

In Al-Burhan fi Tafsir al-Qur’an al-Bahrani narrates the following tradition of Imam al-Baqir (‘a) as a commentary on the above verse:

نَحْنُ جَلالُ اللّٰه ِ وَكَرَامَتُهُ الَّتي أَكْرَمَ اللّٰه ُ الْعِبَادَ بِطَاعَتِنَا

We are the majesty of Allah and His nobility with which Allah honours His servants through obeying us…5

The reality of seeking the proximity of Allah is to acquire His perfect Names and attributes according to our limitations. Therefore, while we seek to personify ourselves with the attributes of Allah, we are also in reality trying to personify ourselves with what the Ahl al-Bayt (‘a) exemplify. Obviously, the difference is that Allah possesses absolute and infinite perfection, whereas the Ahl al-Bayt (‘a), despite being in a level the kernel of which none of the creation can comprehend, have limited perfections. In fact, the Qur’anic reality is that, “to Allah alone belong all the beautiful names…” (wa lillahi al-asma’ al-husna; 7:180) and whatever others have are in reality manifestations (tajalliyat) of Allah’s names. No creature whatsoever has anything of his own.

The Unity of the Ahl al-Bayt (‘a)

A noteworthy reality we can derive from the verse under discussion is that all the infallible members of the Ahl al-Bayt (‘a) are united in terms of being close to Almighty Allah. Adhering to any of them is like adhering to every member. This is because they are the manifestations of the Holy Prophet (S), who is a manifestation of Allah. All of them represent the Straight Path of guidance (al-sirat al-mustaqim).

In a lengthy tradition Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

كُلُّنَا وَاحِدٌ، أَوَّلُنَا مُحَمَّدٌ وَآخِرُنَا مُحَمَّدٌ وَأَوْسَطُنَا مُحَمَّدٌ وَكُلُّنَا مُحَمَّدٌ، فَلَا تُفَرِّقُوا بَيْنَنَا

We all are one, the first of us is Muhammad, the last of us is Muhammad, the middle of us is Muhammad, and all of us are Muhammad. Therefore, do not differentiate between us6.

بِمُوَالَاتِك

…through my love for you

This is the first method mentioned for seeking nearness to Allah. The meaning of muwalat is profound and comprehensive. Its linguistic construction mufa’alah means mutual love. It is through our love for Imam al-Husayn (‘a) that we can attain proximity to Allah, His Apostle and the Ahl al-Bayt (‘a). Love for al-Husayn (‘a), however, is not a mere fleeting emotion, but a unity of the lover and the beloved. Hence, one should struggle for the unification and true bond between oneself and the Imam (‘a).

Ethicians in their works have stated that love is acquired from the knowledge of the beauty (husn) of the beloved. It is only after the lover comes to know about the perfections of the beloved that love is planted in his heart. The greater the knowledge of the most perfect entity, the more fierce the fire of love. Conceptual knowledge (knowledge perceived through the human mind) reveals only the tip of the iceberg. It requires one to personify oneself with the qualities of al-Husayn (‘a), even if that be according to one’s limited ability, that one can comprehend the raging fire of love and the extreme yearning for al-Husayn (‘a).

Therefore, muwalat of the Ahl al-Bayt (‘a) is in reality the development of spiritual harmony between the lover and the beloved. So long as the lover does not experience the sublime qualities necessary in a true believer (Mu’min) he would always enjoy very little of the special love for them. Different traditions expressly tell us that the muwalat anticipated from the followers of the Ahl al-Bayt (‘a) is in complete harmony with the way of life of the Ahl al-Bayt (‘a).

In conclusion, the path of seeking nearness to Allah, His Apostle, and the Ahl al-Bayt (‘a) is to harmonise oneself with the thoughts, speech, and deeds of Imam al-Husayn (‘a), and to acquire the sublime qualities of his exalted self. And developing this kind of love is a natural path to the proximity of Allah. The Holy Qur’an informs us of this reality in two important verses:

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

“…Say, ‘I do not ask you any reward for it except riveting love of [my] relatives’.” … (42:23).

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَاءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا

“Say, ‘I do not ask you any reward for it, except that anyone who wishes should take the way to his Lord’” (25:57).

If we understand verse 42:23 in light of verse 25:57 we come to realise that the riveting love (mawaddah) for the close relatives of the Holy Prophet (S) anticipated from us is an essential concomitant of obedience to Allah and spiritual wayfaring to Him (...ila Rabbihi sabilan). Those who surmise that love can be separated from obedience to Allah are mistaken. In fact, one of the beautiful verses of the Qur’an where the relation between obedience and love is mentioned is as follows:

وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ

“…but the faithful have a more ardent love for Allah…” (2:165)

This clearly reveals the there is a strong link between true belief in Allah (which essentially necessitates appropriate action) and love for Him. And since love for Imam al-Husayn (‘a) actually returns to love for Allah (man ahabbakum faqad ahabba Allaha)7, one who truly believes in the guardianship of the Imam (‘a) and totally obeys him, would have more love for him.

The fundamental importance and influence of muwalat can be appreciated by considering the following part of the well-known Ziyarat al-Jami’ah al- Kabirah:

بِمُوَالاتِكُمْ عَلَّمَنَا اللَّهُ مَعَالِمَ دِينِنَا وَأَصْلَحَ مَا كَانَ فَسَدَ مِنْ دُنيانا، وَبِمُوَالاتِكُمْ تَمَّتِ الكَلِمَةُ وَعَظُمَتِ النِّعْمَةُ وَائْتَلَفَتِ الفُرْقَةُ، وَبِمُوَالاتِكُمْ تُقْبَلُ الطَّاعَةُ المُفْتَرَضَةُ وَلَكُمُ المَوَدَّةُ الوَاجِبَةُ...

Through our love for you, Allah taught us the pillars of our religion and rectified those affairs of our world that were out of their state of equilibrium, and through our love for you the word has been accomplished and the blessing has been great, and disunity has tuned into unity, and through our love you, obligatory deeds are accepted, and riveting love for you is compulsory…

وَبِالْبَرَاءَةِ مِمَّنْ قَاتَلَكُمْ وَنَصَبَ لَكُمُ الحَرْبَ وَبِالْبَرَاءَةِ مِمَّنْ أَسَّسَ أَسَاسَ الظُّلْمِ وَالْجَوْرِ عَلَيْكُمْ

…and by detachment from the one who fought against you and made war against you, and from the one who established the foundation of wrongdoing and injustice against you…

This phrase continues to describe the path towards the proximity of Allah and the Ahl al-Bayt (‘a). Without bara’ah8 proximity cannot be attained. In fact the root meaning of muwalat and bara’ah return to qurb (proximity) and bu’d (distance). Consequently, true muwalat9 only transpires when it is coupled with true bara’ah10, and vice versa. The Holy Qur’an says:

لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ أُولَٰئِكَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

“You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Messenger, even though they were their (own) fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well-pleased with them and they are well-pleased with Him; these are Allah’s party: now surely the party of Allah are the successful ones” (58:22).

Hence, expressing one’s love for the Ahl al-Bayt (‘a) is meaningless when one expresses love for their enemies as well. Those who claim to be impartial and say that we express our love for the Ahl al-Bayt (‘a) but refrain from expressing our hatred against their enemies, also are ignorant of the fact that loving them is “loving perfection”, which means “hating imperfection”. It is absurd for one to say that “I love perfection” but “do not hate imperfection”. The equation is quite simple. It only needs one to reflect a little to understand the relationship between muwalat and bara’ah.

Imam al-Sadiq (‘a) is reported to have said:

كَذَبَ مَنِ ادَّعَى مَحَبَّتَنَا وَلَمْ يَتَبَرَّأْ مِنْ عَدُوِّنَا

One who claims our love but does not express his detachment from our enemies has lied11.

In the verse under discussion, we are taught to express our desertion and detachment from the following people:

Those who fought against the Imam (…man qatalak)

Those who established war against the Imam (…nasaba laka al-harba)

Those who established the foundation of wrongdoing and transgression against the Ahl al-Bayt (…man assasa asas al-zulmi wa al-jawri ‘alaykum)

If we carefully study the abovementioned groups we would come to realise that their origins are the uncontrolled use of the inner animal faculties of the human being. When one allows one’s faculty of ghadab (anger) or shahwah (lowly desires) to dominate one’s ‘aql (intellect), one tends to indulge in terrifying atrocities. The army of Yazid consisted of people, whose motive of fighting against the Imam (‘a) was either real hatred against the Imam (‘a) and his loyal companions and family, or expectation of worldly promises and its material benefits, or both. In simpler words, the faculties of anger (ghadab) and appetite (shahwah) had dominated them. Hence, their inner realities had actually turned into animals.

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

إِنَّمَا أَهْلُ الدُّنْيَا كِلَابٌ عَاوِيَةٌ وَسِبَاعٌ ضَارِيَةٌ

Indeed, those attached to the world are barking dogs and beasts of prey.12

In one of his transit points before reaching Karbala, called ‘Aqabat al- Batn, Imam al-Husayn (‘a) addressing his companions narrates one of his dreams, and says:

رَأَيْتُ كِلَابًا تَنْهَشُنِي، أَشَدُّهَا عَلَيَّ كَلْبٌ أَبْقَعُ

I dreamt that dogs are biting me, the most severe of which was a spotted dog13.

In Karbala likewise, Imam al-Husayn (‘a) visions a similar dream. In his Bihar al-Anwar ‘Allamah Majlisi narrates:

لَمَّا كَانَ وَقْتُ السَّحَرِ فِي تِلْكَ اللَّيْلَةِ الَّتي حُوصِرَ فِيهَا الحُسَيْنِ عَلَيْهِ السَّلَامُ حَقَّقَ رَأْسَهُ حَفْنَةً، فَقَالَ: رَأَيْتُ فِي مَنَامِي السَّاعَةَ كَأَنَّ كِلَابًا قَدْ شَدَّتْ عَلَيَّ لَحْمَشِي، وَفِيهَا كَلْبٌ أَبْقَعُ أَشَدُّهَا عَلَيَّ، وَأَظُنُّ أَنَّ الَّذِي يَقْتُلُنِي فَقَالَ لِي: ادْخُلْ فِي مَنَامِ هَؤُلَاءِ الْقَوْمِ

During the pre-dawn (sahar) moments of the night in which Imam al- Husayn (‘a) was besieged, he dropped his head drowsily, and thereafter woke up and said: I saw in my dream this moment that it is as if dogs have charged on me to tear me off, and among them is a spotted dog, who was much more severe on me; and I think that the one who would take the charge of slaying me is a leper among these people14.

Finally, when Shimr was about to sever the sacred head of Imam al-Husayn (‘a), the Imam (‘a) says: My grandfather was right in what he said. Shimr asks: What did your grandfather say? Imam al-Husayn (‘a) replies:

يَقُولُ لأَبِي: يا عَلِيُّ! يَقْتُلُ وَلَدَكَ هَذَا رَجُلٌ أَبْقَع أَبرص، أشبه الخَلْقِ بِالْكِلَابِ والخنازير.

Addressing my father he said: O ‘Ali, a leprous and spotted person who most resembles dogs and pigs will kill this son of yours15.

In the well-known Ziyarat al-Nahiyah al-Muqaddasah, Imam al-Mahdi (‘a) at one point is reported to have expressed his salutations as follows:

السَّلَامُ عَلَى الأَجْسَامِ العَارِيَةِ فِي الفَلَوَاتِ، تَنْهَشُهَا الذِّئَابُ العَادِيَاتُ، وَتَخْتَلِفُ إِلَيْهَا السِّبَاعُ الضَّارِياتُ.

Peace be upon the unclothed corpses in the desert, bitten by wild wolves and around whom the beasts of prey prowled16.

This reveals the inner reality of Imam al-Husayn (‘a)’s slayers. They had lost their identities as human beings. They had become beasts of prey (al- siba’ al-dariyat). The Holy Qur’an says:

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ

“Indeed, the worst of beasts in Allah’s sight are the deaf and the dumb who do not apply reason” (8:22).

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الَّذِينَ كَفَرُوا فَهُمْ لَا يُؤْمِنُونَ

“Indeed, the worst of beasts in Allah’s sight are those who are faithless; so they will not have faith” (8:55). 17

According to the scholars of insight, this phenomenon is known as celestial incarnation (al-tanasukh al-malakuti) which tangibly appears in the intermediate realm (barzakh). Due to one’s belief and actions, one develops traits that turn one into different kinds of animals.

The Holy Qur’an says:

وَإِذَا الْوُحُوشُ حُشِرَتْ

“...when the wild beasts are resurrected” (81:5).

Commenting on this verse, the great insightful scholar, Ayatullah Hasan Zadeh Amuli says:

اي الأناسي الذين يحشرون على صور بذور ما تكتسبوا

It means the human beings who will be resurrected according to the forms of the seeds of what they have earned18.

وَأَبْرَأُ إِلَى اللّٰه ِ وَإِلَى رَسُولِهِ مِمَّنْ أَسَّسَ أَسَاسَ الظُّلْمِ وَبَنَى عَلَيْهِ بُنْيَانَهُ وَجَرَى فِي ظُلْمِهِ وَجَوْرِهِ عَلَيْكُمْ وَعَلَى أَشْيَاعِكُمْ

…and I take recourse in Allah and His Messenger while detaching myself from those who established that and built on it its edifice and continued their wrongdoing and injustice against you and your followers.

Earlier we said that bara’ah etymologically is defined as distancing oneself from imperfection (al-taba’ud min al-naqs)19. Therefore, we can correctly say that it is a natural response to the call of the human disposition (al- fitrah). This is because the human being is innately driven to seek benefit (jalb al-manfa’ah) and repel harm (daf’ al-darar). And because perfection (kamal) is an extension of benefit, and imperfection (naqs) an extension of harm, the human being is innately attracted to the former and repelled from the latter. Despite this innate tendency in man, we still find some getting attracted to evil and repelled from good. Two main reasons for this are as follows:

1) Deviation in Knowledge

Examples of this are as follows:

A) Belief in Ethical Relativism

This comes about when one believes that character traits of perfection (kamal) and imperfection (naqs) are relative (nisbi), and there are no absolute (mutlaq) moral values: lies, injustice, gluttony, stinginess, etc., for example are not absolutely evil, and their moral nature depends on factors such as personality, society, culture, time, place, etc. Likewise, traits such as justice, mercy, truthfulness, chastity, open-handedness, etc. although are relatively good, they can be evil at times. Hence, we do not have character traits that are perpetually good and perpetually evil.

If one reflects on this attractive but highly misleading ideology, one will come to realise how dangerous and harmful it is. It vanquishes the very fabric of religion, which has been brought to elevate the human character:

In his Bihar al-Anwar ‘Allamah al-Majlisi reports the following tradition:

جاءَ رَجُلٌ إِلَى رَسُولِ اللّٰه صَلَّى اللّٰه عَلَيْهِ وَآلِهِ مِنْ بَيْنِ يَدَيْهِ فَقَالَ: يا رَسُولَ اللّٰه مَا الدِّينُ؟ فَقَالَ: حُسْنُ الْخُلُقِ. ثُمَّ أَتَاهُ عَنْ يَمِينِهِ فَقَالَ: مَا الدِّينُ؟ فَقَالَ: حُسْنُ الْخُلُقِ. ثُمَّ أَتَاهُ مِنْ شِمَالِهِ فَقَالَ: مَا الدِّينُ؟ فَقَالَ: حُسْنُ الْخُلُقِ. ثُمَّ أَتَاهُ مِنْ وَرَائِهِ فَقَالَ: مَا الدِّينُ؟ فَالْتَفَتَ إِلَيْهِ وَقَالَ: أَمَا تَفْقَهُ الدِّينَ؟ الدِّينُ هُوَ أَنْ لَا تَغْضَبَ.

A man approached the Holy Prophet (S), appeared before him and said: O Apostle of Allah, what is religion? He (S) said: It is beautiful character. Then the man approached him from the right-hand side and asked: What is religion? The Prophet (S) [once again] said: It is beautiful character. Thereafter the man came from the left-hand side and asked: What is religion? The Prophet (S) said: It is beautiful character. Then the man approached the Prophet (S) from behind and asked: What is religion? The Prophet (S) attending him said: Do you not understand religion? Religion is that you should not be angry20.

The Holy Prophet (S) is reported to have said:

إنما بُعِثْتُ لأتَمِّمَ مكارم الأخلاق

Indeed, I was only sent to complete the noble character traits21.

These noble character traits are manifestations of Divine Attributes. The Holy Prophet (S) is reported to have said:

تَخَلَّقوا بأخلاق اللّٰه

Adopt the character traits of Allah22.

In reality, adopting the characteristics of Allah and strengthening them in oneself enables one to be very close to Almighty Allah. Imam Zayn al-’Abidin (‘a) is reported to have said:

إن أقربكم من اللّٰه أوسعكم خُلقًا

Indeed, the closest among you to Allah is one with the most comprehensive character traits23.

In the reasoning of ethical relativism, however, it is meaningless to call the believers to traits of nobility (makarim al-akhlaq), when there are no such traits in their absolute sense. We cannot, for example, say that because Allah is the most Truthful of all speakers (asdaq al-qa’ilin), we likewise should develop the same trait. This is because truth may sometimes lead to an innocent man’s murder. Hence, truth is not always a trait of virtue.

In response, we must understand that although religion and intellectual judgement would guide us to cover the truth in some circumstances, but it is not because truthfulness per se is bad or evil. If one tries to understand this point properly one would come to realise that truthfulness does not lead to murder, but “the one who reacts negatively to the truth” leads to murder. Therefore, in order to avoid “the apparently inevitable negative reaction” we tend to cover the truth. Hence, covering truth is not due to its transitory evil nature. Truth was, is, and will always remain pleasant and good.

Scholars of authority have dealt with this subject in detail in their works and covering their intricacies comprehensively is beyond the scope of this commentary. However, those who understand the fallacy of ethical relativism will realise that not only is it contrary to one’s innate comprehension and religious direction, it vividly contradicts the actions of its proponents too.

Louis P. Pojman in his paper Ethical Relativism and Ethical Objectivism narrates:

Columbia university professor Sidney Morgenbesser once taught a philosophy class of students who argued vehemently for subjectivism. When a test was taken, Morgenbesser returned all the tests marked “F”- even though his comments showed that most of the tests were of a very high quality. When the students expressed outrage at this injustice, Morgenbesser answered that he had accepted the notion of subjectivism for purposes of marking the exams, in which case the principle of justice had no objective validity24.

Ethical absolutism on the other hand considers ethical values to be absolute and eternal. They are not subject to external causes and circumstances, but are constant and naturally decipherable by the human being. One who has retained the soundness of his human disposition (al- fitrah) can easily comprehend the good and the bad according to one’s limits. The Holy Qur’an vocally alludes to this reality in the following verse:

وَنَفْسٍ وَمَا سَوَّاهَا

“And by the soul and Him who fashioned it” (91:7).

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

“And inspired it with [discernment between] its virtues and vices” (91:8).

قَدْ أَفْلَحَ مَن زَكَّاهَا

“One who purifies it is felicitous” (91:9).

وَقَدْ خَابَ مَن دَسَّاهَا

“And one who betrays it fails” (91:10).

Commenting on the phrase “fa alhamaha fujuraha wa taqwaha” (and inspired it with [discernment between] its virtues and vices), Imam al-Sadiq (‘a) is reported to have said:

بيّن لها ما تَأتي وما تَتْرُك

He clarified for the soul what it should do and from what it should refrain25.

There are a number of traditions that distinctly enumerate traits which are good and traits which are bad. Following are some noteworthy examples:

In his al-Amali, Shaykh al-Saduq narrates from Hammad Ibn ‘Uthman:

جاء رجل إلى الصادق جعفر بن محمد (عليه السلام) فقال له: يا بن رسول اللّٰه أخبرني بمكارم الأخلاق. فقال: العفو عمَّن ظلمك، وَصِلَةُ من قطعك، وإعطاء من حرمك، وقول الحق ولو على نفسك.

A man came to al-Sadiq, Ja’far Ibn Muhammad (‘a), and said: O son of the Apostle of Allah, inform me of the noble traits (makarim al-akhlaQ). The Imam (‘a) said: They are: forgiveness on one who had done wrong to you, establishing connection with one who had detached himself from you, giving one who had deprived you, and speaking the truth, even if it is against you26.

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

احسن الكارم الجود

The most beautiful of noble traits is generosity27.

He (‘a) is also reported to have said:

العفو تاج المكارم

Forgiveness is the crown of noble traits28.

Imam al-Baqir (‘a) was once asked about the noble trait which has the most virtue, and he said:

الصَّبر والسَّماحة

Patience and open-handedness29.

Imam al-Sadiq (‘a) is reported to have narrated the following tradition from the Holy Prophet (S):

ألا أخبركم بأبعدكم مني شبها؟ قالوا: بلى يا رسول اللّٰه، فقال: الفاحش المتفحش، البذيء، البخيل، المختال، الحقود، الحسود، القاسي القلب، البعيد من كل خير يرجى، غير المأمون من كل شر يُتَّقى.

Should I not inform you of the most distant from me in resemblance? They said: Indeed, tell us, O Apostle of Allah. He (S) said: the degenerate and shameless foul speaker, the stingy, the proud, the rancorous, the jealous, the stone hearted, one from whom no good originates, and from whose evil no one is safe30.

Imam al-Sadiq (‘a) is reported to have said:

إياك وخصلتين: الضَّجر والكسل، فإنك إن ضجرت لم تصبر على حقٍّ وإن كسلت لم تُؤَدِّ حقًا

Beware of two characteristics: Vexation31 and laziness, for indeed, if you are vexed you will not be patient on the truth, and if you are lazy, you will not observe a right32.

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

شر الأخلاق الكذب والنِّفاق

The most evil of character traits are lies and hypocrisy33.

We have mentioned only a few of the ample traditions that explicitly reveal that we have absolute good or evil traits, and the theory of ethical relativism is baseless.

Those, however, who are adamant in their blind belief in ethical relativism would either be led to practically oppose their ideology through their behaviour and action, or be a victim of attraction towards the evil and repulsion from the good.

The most pathetic consequence for the proponent of such an idea would be to be deprived from adopting the character traits of Allah, for which the human being was created. This is because for such a person, there is no absolute good trait. Likewise detaching oneself from “evil” would make no sense, for the same evil can be good sometimes.

B) Belief in [Ethical] Determinism

Another reason why some are attracted to evil and repelled from good can be their belief in ethical determinism. This belief is a product of deviation from the teachings of the Ahl al-Bayt (‘a). The proponents of such an ideology are called Ash’arites. They believe that human action is entirely compelled by God. So, whatever any believer does, he does it by Allah’s compulsion and force. In this case both the epitomes of justice as well as injustice are always good, for every action is entirely from Allah (min Allah) and through Allah (bi Allah).

The Ash’arites, in order to prove their contention, would adhere to a set of verses of the Qur’an, and abandon the rest. The Holy Qur’an introduces such kind of people as follows:

الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ

Those who reduced the Qur’an into pieces. (15:91)

When the Holy Prophet (S) was asked what ‘idin meant in the above verse, he is reported to have said:

آمنوا ببعض وكفروا ببعض

They believed in some parts and disbelieved in others34.

And commenting on this verse, Ibn ‘Abbas is reported to have said:

هم أهل الكتاب جزّئوه أجزاء وآمنوا ببعضه وكفروا ببعضه

They are the People of the Book. They cut the Qur’an into pieces and believed in some parts and disbelieved in others35.

In order to rationalise their lavish and atrocious rule and mischief in the Islamic lands, the Banu Umayyah always supported the misleading ideology of determinism and coercion. In his Al-Mughni fi Abwab al-’Adl wa al-Tawhid, Qadi ‘Abd al-Jabbar says:

أظهر معاوية ان ما يأتيه بقضاء اللّٰه ومن خلقه، ليجعله عذرا في ما يأتيه ويوهم أنه مصيب فيه، وأن اللّٰه جعله إماما وولّاه الأمر، وفشا ذلك في ملوك بني أمية

Mu’awiyah declared that whatever he does is by the decree of Allah and from His works, to make it a pretext for what he does, and make people conjecture that he is right in his deed, and that Allah has made him the leader and the guardian over the matter, and this [ideology] spread among the kings of Banu Umayyah36.

It is also reported that Mu’awiyah once said:

لو لم يرني اللّٰه أهلا لهذا الأمر ما تركني وإيَّاه، ولو كره اللّٰه تعالى ما نحن فيه لغيَّره!

If Allah would not consider me to be suitable for this matter [of caliphate] He would not have left me with it, and if Allah, the Exalted, would dislike the position we are in, He would have changed it37.

He would also say the following:

أنا عامل من عمَّال اللّٰه أُعطي من أعطاه اللّٰه وأمنع من منعه اللّٰه ولو كره اللّٰه أمرًا لغيَّره

I am a worker from the workers of Allah, I give to whosoever Allah gives and refuse whosoever Allah refuses. And if Allah would have disliked a matter, He would have changed it38.

The Umayyads also tried to rationalise the Karbala massacre by their belief in determinism. Notice how Ibn Ziyad addresses Hadrat Zaynab (‘a) in his court:

كيف رأيت صنع اللّٰه بأخيك وأهل بيتك؟

How did you find Allah’s dealing with your brother and your family?39

This clearly shows that he is trying to say that whatever Yazid and his men did were all the works of Allah.

Hadrat Zaynab (‘a) in her intense perspicacity responded saying:

ما رأيت إلا جميلا

I saw nothing but beauty40.

Perhaps she wanted to inform Ibn Ziyad the following realities:

Whatever Allah does is beautiful. He provided free will to everyone. Hence, he would never coerce anyone into doing anything good or evil. He would permit them to do what they chose. In the same way as He provided the supporters of Yazid with the ability to carry out what they chose, He provided Imam al-Husayn (‘a) and his companions the ability to carry out what they chose. Whereas the supporters of Yazid chose to be slaves of the world till the last moment, Imam al-Husayn (‘a) and his companions chose to remain the slaves of Allah till the last moment. Such ability to remain steadfast and retain their total submission to Allah in front of the most challenging circumstances, till the last moment reveals, nothing but extreme patience, which, according to the Qur’an, is jamil (utter beauty). The Holy Qur’an, quoting Prophet Ya’qub, says that after realising the machination of the brothers of Yusuf (‘a), Prophet Ya’qub said: fa sabrun jamil

فَصَبْرٌ جَمِيلٌ

“And patience is beautiful!” (12:18; 12:83).

Hence, “I saw nothing but beauty”.

Although you saw the atrocious dimension of the event, we could see the celestial reality of the same, which depicted nothing but beauty41.

Another instance where the irrational belief of determinism is propounded by Ibn Ziyad is when he asks Imam Zayn al-’Abidin (‘a) his name, and the Imam (‘a) replies, “Ali son of al-Husayn.” Thereupon Ibn Ziyad says:

أليس قد قَتَلَ اللّٰه ُ عليَّ بن الحسين؟

Isn’t it that Allah surely killed ‘Ali son of al-Husayn?

Correcting his foul speech, Imam Zayn al-’Abidin (‘a) replies:

قد كان لي أخ يسمَّى عليًّا قتله الناس

Indeed, I had a brother called ‘Ali, whom the people killed.

Ibn Ziyad once again says:

بَلِ اللّٰه ُ قَتَلَهُ

Rather it was Allah who killed him.

Correcting his speech once again, Imam Zayn al-’Abidin (‘a) says:

اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا

“Allah takes the souls during their death...” (39:42).

Upon this brave encounter, Ibn Ziyad orders that the Imam (‘a) be beheaded and Hadrat Zaynab (‘a) intercepts his evil orders by saying that if he wanted to kill Imam Zayn al-’Abidin (‘a) then she should be killed with him.

As’ad Wahid al-Qasim in his book Azmat al-Khilafah wa al-Imamah wa Atharuha al-Mu’asirah says:

وأما الحجاج، فقد قال بعد أن قتل رجلا لإظهاره حب الإمام علي عليه السلام: اللهم أنت قتلته ولو شئت لمنعتني منه. وهكذا فإن بني أمية – كما يذكر المؤرخون – كانوا يركزون على مسألة الجبر لتبرير سلوكهم ومظالمهم ضد المسلمين ليكونوا معذورين، فقتلوا معبد الجهني (على يد الحجاج سنة ٨٠ هجرية)، وغيلان الدمشقي (على يد هشام بن عبد الملك سنة ١٠٨ هجرية) لقولهما بحرية الإرادة.

…As for Hajjaj, after killing a man due to the latter’s expression of love for Imam ‘Ali (‘a), he said: O Allah, you killed him, and if you wanted, you would have hampered me from doing it. And this was the tendency, for indeed, Banu Umayyah, as the historians narrate, would focus on the subject of Divine compulsion to rationalise their behaviour and atrocities against the Muslims so that they are excused. They killed Ma’bad al-Jahanni (at the hands of Hajjaj in the year 80 AH) and Ghaylan al-Dimishqi (at the hands of Hisham Ibn ‘Abd al-Malik in the year 106 AH) because of their proclamation of the freedom of will42.

Apart from the fact that the sound human conscience experiences the existence of a free will in the human being, there are several verses of the Qur’an that reveal this truth. Here below we quote three examples:

The Jews, who claimed to be exceptional people, were asked by Allah to seek death if they were really truthful. Then Allah says:

وَلَن يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ

“But they will not long for it ever because of what their hands have sent ahead, and Allah knows best the wrongdoers” (2:95).

The phrase “bima qaddamat aydihim” (because of what their hands have sent ahead) explicitly proves the existence of free will in the human being.

The Holy Qur’an says:

وَقُلِ الْحَقُّ مِن رَّبِّكُمْ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ

“And say, ‘[This is] the truth from your Lord: let anyone who wishes believe it, and let anyone who wishes disbelieve it’…” (18:29).

This verse likewise needs no elucidation. It is crystal clear and vocally reveals that the human being has a free will and can choose whatever he wants. The phrase “fa man sha’a” (and let anyone who wishes) is worthy of reflection.

The Holy Qur’an says:

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

“Indeed, We have guided him to the way, be he grateful or ungrateful” (76:3).

Here Allah informs us that the human being is left to select his path. He is free to choose the path of thankfulness or ungratefulness.

The adherents of the prophetic tradition of thaqalayn however, negated the irrational belief of determinism and established that the human being is not forced to do anything by Allah, but does everything by His support. Whenever he wills to do bad Allah gives him the power to do it, but does not force him to do the deed. No one, they believe, has any kind of independent power whatsoever to do anything. Every kind of power, however minute it may be, is entirely Allah’s. This is depicted in the words of remembrance ‘La hawla wa la quwwata illa billah’ (there is no state nor power save that it is by Allah’s support).

The aforementioned verses throw light upon the reality and show us that love for the Ahl al-Bayt (‘a) always comes together with repulsion for their enemies. And since the human being is the sum total of his beliefs and actions, our repulsion is based on the sound human nature that is always repelled from imperfection and evil.

2) Deviation In Action Such As Concealment Of Human Disposition

Due to excessive sin and disbelief, there are those who have eclipsed their innate disposition and therefore, reckon evil as good, and vice versa. The Holy Qur’an says the following about such people:

ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوأَىٰ أَن كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُونَ

“Then the fate of those who committed misdeeds was that they denied the signs of Allah and they used to deride them” (30:10).

Abu Basir is reported to have said:

سمعت أبا عبد اللّٰه عليه السلام يقول: إذا أذنب الرجل خرج في قلبه نكتة سوداء فإن تاب انمحت وإن زاد زادت حتى تغلب على قلبه فلا يفلح بعدها ابدا.

I heard Aba Abdillah [al-Sadiq (‘a)] saying: When a man sins, a black spot appears in his heart; and if he repents it is erased; but if he increases in sin it increases, until it overcomes the heart, after which he shall never prosper43.

Explaining this phenomenon, Mulla Sadra says:

من فعل فعلا أو تكلم بقول، يظهر منه أثر في نفسه وحالة قلبية تبقى زمانا. وإذا تكررت الأفاعيل والأقاويل، استحكمت الآثار في النفس، فصارت الأحوال ملكات، إذ الفرق بين الملكة والحال بالشدة والضعف والاشتداد في الكيفية يؤدي إلى حصول صورة جوهرية هي مبدء مثل تلك الكيفية؛ كالحرارة الضعيفة في الفحم إذا اشتدت صارت صورة نارية محرقة، وكذلك الكيفية النفسانية إذا اشتدت صارت ملكة راسخة، أي صورة نفسانية هي مبدء آثار مختصة بها، فيصدر بسببها الفعل المناسب لها بسهولة من غير رؤية وتأمل.

…Whosoever performs a deed or utters a speech, it leaves an effect in his soul and a state of heart (hal) that remains for some duration. And if the deeds and words are repeated, their effects become strengthened in the soul, and the states (al-ahwal) turn into fixed traits (malakat), for the difference between a fixed trait (malakah) and a state (hal) is in intensity and weakness; and intensity in quality (kayfiyyah) leads to attaining a substance form (surah jawhariyyah), which would [then] be the [generating] origin of a similar state; this can be illustrated by taking the example of a piece of coal; when its heat increases, it becomes a form of fire that burns. Such is the case with any quality of the soul; if it increases in intensity, it becomes a firmly fixed trait, i.e. a form of the soul which would be the origin of its according effects; hence, because of that, the action appropriate to it ensues easily without any deliberation and thought.

In brief, we understand that:

Any act that we do, whether in the form of speech or otherwise leaves an effect on the soul which is known as a hal (a state).

If a particular act whether good or bad is repeated, the hal (state) changes into a malakah (fixed trait) which unites with the soul.

The malakah then serves as the origin of its respective action.

Observe that when Shimr is asked by Imam al-Husayn (‘a) whether he knows who the Imam (‘a) was, the wretched murderer said that he very well knew but considered the gift that he would receive from Yazid to be better. This is the state of one whose heart has been eclipsed.

1. Imam ‘Ali Ibn Abi Talib (‘a) is reported to have said: “We are the most beautiful names…” (Nahnu al-asma’ al-husna…): Al-’Allamah al-Majlisi, Bihar al-Anwar, v.27, p. 38.

2. Al-’Allamah al-Tabataba’i, Al-Mizan fi Tafsir al-Qur’an, v.1, p. 116.

3. Al-Mashhadi, Tafsir Kanz al-Daqa’iq wa Bahr al-Ghara’ib, v.1, p. 344.

4. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.1, p. 164.

5. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.5, p. 248.

6. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.26, pp. 6-7.

7. This is a reference from one of the verses of the well-known Ziyarat al-Jami’ah al- Kabirah, in which we declare, “Whosoever loves you (the Infallible Imams), indeed, has loved Allah”. The reason for this perhaps is that they exemplify the Names of Allah.

8. Distancing oneself from evil and imperfection.

9. To love, to support, or to follow.

10. To distance oneself from the enemies.

11. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.72, p. 58.

12. Al-Amadi, Ghurar al-Hikam, p. 137.

13. Ibn Qulawayh, Kamil al-Ziyarat, p. 157

14. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.58, p. 183.

15. Mawsu’at Kalimat al-Imam al-Husayn (‘a), p. 618.

16. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.98, p. 317.

17. Commenting on verse 8:55, Imam Muhammad al-Baqir (‘a) is reported to have said: This verse was revealed about Banu Umayyah. So they are the worst creatures of Allah. They are the ones who disbelieved in the esoteric meaning of the Qur’an, and thus, they shall never believe. (Al-Shaykh al- Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.2, p. 705).

18. Ayatullah Hasan Zadeh Amuli, ‘Uyunu Masa’il al-Nafs, p. 802.

19. Al-Mustafawi, Al-Tahqiq fi Kalimat al-Qur’an al-Karim, v.1, p. 240.

20. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.68, p. 393.

21. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.16, p. 210.

22. Mulla Sadra, Tafsir al-Qur’an al-Karim, v.4, p. 298.

23. Al-Shaykh al-Kulayni, Al-Kafi, v.8, p. 69.

24. Bennie R. Crockett, Addresses of the Mississippi Philosophical Association, p. 199.

25. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.4, p. 782.

26. Al-Shaykh al-Saduq, Al-Amali, p. 355.

27. Al-Wasiti,’Uyun al-Hikam wa al-Mawa’iz, p. 114.

28. Al-Wasiti,’Uyun al-Hikam wa al-Mawa’iz, p. 19.

29. Al-Rayshahri, Mizan al-Hikmah, v.1, p. 808.

30. Al-Shaykh al-Kulayni, Al-Kafi, v.2, p. 291.

31. The literal meaning of the word al-dajr is al-qaliqu min al-ghamm (uneasiness due to grief), Ref: Ibn Manzur, Lisan al-’Arab, v.4, p. 481.

32. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.69, p. 192.

33. Al-Wasiti,’Uyun al-Hikam wa al-Mawa’iz, p. 293.

34. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, p. 9.

35. Ijaz al-Bayan ‘An Ma’ani al-Qur’an, v.1, p. 473.

36. Al-Jalali, Jihad al-Imam al-Sajjad (‘a), p. 90.

37. Al-Kurani, Jawahir al-Ta’rikh, v.2, pp. 226-227.

38. Al-Kurani, Jawahir al-Ta’rikh, v.2, pp. 226-227.

39. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.45, p. 115.

40. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.45, p. 116.

41. Hence, unlike how Ibn Ziyad tried to picture the event, the companions of Karbala were encompassed with Allah’s mercy and soaked in His love. In one of his beautiful interpretations of the tradition “…and I am from Husayn”, Ayatullah Muhammad Rida Rabbani says in his work Sarmastan-e-Sahbaye ‘Ishq (Intoxicated by the Wine of Intense Love) says: The leader of the two realms, Hadrat Mawlana Abu ‘Abdillah al-Husayn is the sovereign of intense love. He is the one who sacrificed himself in the way of intense love for God; he is the one who taught the lesson of showing love to every other person, and in reality he is the leader of those who were intoxicated by the wine of intense affection and Divine love. Was it not for his movement and uprising, there would have been no trace of Islam and religion. Hence, in reality he is the cause of the subsistence of Islam and religion. This is why the Doyen of the Apostles and Seal of the Prophets, Hadrat Muhammad Mustafa (S) said, “I am from Husayn”. (Sarmastan-e-Sahbaye ‘Ishq, pp. 25-26).

42. As’ad Wahid al-Qasim, Azmat al-Khilafah wa al-Imamah wa Atharuha al-Mu’asirah, p. 256; http://www.shiaweb.org/books/khelafa/pa57.html [34]

43. Al-’Allama al-Majlisi, Bihar al-Anwar, v.7, p. 327.

Topic Tags:

Ziyarat Ashura [8]

Battle of Karbala [9]

Author(s):

Muhammad M. Khalfan [2]

Publisher(s):

The World Federation of KSIMC - Khoja Shia Ithna-Asheri Muslim Communities [3]

Person Tags:

Imam Husayn [10]

Source URL: https://www.al-islam.org/sacred-effusion-volume-2-muhammad-m-khalfan

Links
[1] https://www.addtoany.com/share
[2] https://www.al-islam.org/person/muhammad-m-khalfan
[3] https://www.al-islam.org/organization/world-federation-khoja-shia-ithna-asheri-muslim-communities
[4] https://www.al-islam.org/sacred-effusion-volume-1-muhammad-m-khalfan 
[5] https://www.al-islam.org/printpdf/book/export/html/183245
[6] https://www.al-islam.org/printepub/book/export/html/183245
[7] https://www.al-islam.org/printmobi/book/export/html/183245
[8] https://www.al-islam.org/tags/ziyarat-ashura
[9] https://www.al-islam.org/tags/karbala
[10] https://www.al-islam.org/person/imam-husayn
[11] http://www.salehin.com
[12] http://www.hawzah.net
[13] http://www.ashoora.ir
[14] http://www.merriam-webster.com/dictionary/consign
[15] http://www.merriam-webster.com/dictionary/curse?
[16] http://www.estabsarna.com/ImamAli/31Azaa/Main78.htm
[17] http://www.pana.ir/NSite/FullStory/News/?
[18] http://www.rafed.net/books/shear/adab-altaff-10/04.html
[19] http://www.rasekhoon.net/article/show-9532.aspx
[20] http://en.wikipedia.org/wiki/Psychological_warfare
[21] http://www.jewwatch.com/index.htm
[22] http://radioislam.org/islam/english/toread/pr-zion.htm
[23] http://en.wikipedia.org/wiki/List_of_Arabic_loanwords_in_English
[24] http://dictionary.reference.com
[25] http://www.leader.ir;
[26] http://en.wikipedia.org/wiki/Tzippori
[27] https://www.al-islam.org/al-tawhid/vol13-no3/ashura-misrepresentations-distortions-part-1-mutahhari
[28] http://www.leader.ir/langs/fa/?
[29] http://saharnews.ir/view-9293.html;
[30] http://hamrahemontazer.com/index.php?
[31] http://www.tarikheslam.com
[32] http://ketaab.iec-md.org/QAAEM/abqari-el-
[33] http://www.imamali-a.com/?
[34] http://www.shiaweb.org/books/khelafa/pa57.html